

















/ 





BY THE SAME AUTHOR 


1 


THE FOLLOWING COMPANION VOLUMES 

I reat on subjects of widespread interest in a peculiarly practical man¬ 
ner. Instead of theory there is actual practice; instead of guess-work 
there is experience; instead of writing about a subject there is the subject 
itself; and instead of telling what not to do there is just how to do what 
is desired. 

In each case the greatest amount of information is condensed into the 
smallest compass so that the books will vary in size and price. 

Advance Subscriptions are Solicited for one or more which will be 
issued in the order of such popular demand, and a special discount allowed 
to the subscribers. 

How to Win Souls. 

Containing an explanation of the Psychology of Christian Influence, 
a new and rational method of reading character, and a complete system 
of applying Scripture to every case. 

How to 'Prepare Object Sermons. 

Instruction in gathering materials, preparing objects, from the simplest 
to the most scientific, and properly exhibiting them for the best effect 
Containing examples, illustrations, several complete sermons, and 
many outlines. 

How to Interpret Scripture. 

The Various methods of Bible Study are analyzed so as to reveal their 
characteristics at a glance, and the principles of correct Interpretation 
made plain. Particularly designed for the ordinary Christian. 

How to Read the Hebrew. 

This book avoids Grammar entirely and teaches the language itself. 
Every Sunday School and church could soon be reading the very words 
that Jesus read and seeing those hidden beauties now known only by 
scholars. The methods employed are novel but exceedingly simple, 
easy, pleasant, and effective. No teacher or previous preparation 
necessary. 



11 


BY THE SAME AUTHOR 


How to Prepare Lantern Sermons. 

Practical instruction in manufacture, repair, and manipulation of the 
Apparatus: oil lights, calcium, oxy-hydrogen, oxy-gasoline, acetylene, 
electric, etc; how to make the pictures; with every detail necessary to 
make any pastor an adept. 

How to Develop Tact. 

The Physiological and Psychological basis of Tact shown so clearly 
that anyone may rapidly develop this most useful of arts. Illustrated 
by charts and drawings that greatly facilitate the ready of human 
nature. 

The Church Organ ; 

How to Purchase, Play, and Preserve it. Written from a life-long 
experience with the King of Instruments this book is strictly practical. 
Designed especially for Pastors, Church. Committees, Choir Masters, 
and Organists. 




























PREACH WITH POWER 


BY 

Rev. William Henry Young, Ph. D. 

t * 





ATHENS, GEORGIA: 

TIIE HOW PUBLISHING CO. 

LONDON! ELLIOT STOCK, 62 PATERNOSTER ROW. 

18 9 6 



■i t 



'fir 'fir /_ 

► i COPYRIGHTED 18961^ 

YOUNG. 


^Sr 


■ 5 ( 5 * 





ENTERED 

AT STATIONER’S HALL, 1895 



\ 








IN THE FIRST PLACE 


PREFACE. 


This Book is not the result of malice aforethought, 
but contains a course of instruction which has been 
tested by many pastors at whose solicitation it is 
now published. 

Although these chapters have been writing 
themselves during twenty years, everything herein 
contained having grown up naturally out of a varied 
experience, yet certain purposes have been con¬ 
sciously cherished. 

Enough of theory has been injected to unify 
the hitherto miscellaneous materials of Homiletics. 

Science has been called upon to justify the 
wisdom of Jesus in entrusting his Cause so entirely 
to the foolishness of Preaching. Forces of nature, 
both internal and external, are seen to blend with 
the work, and bend to the assistance of every faith¬ 
ful minister of Jesus Christ. 

The combined lights of Science and Revela¬ 
tion have been carefully focussed upon the Preacher 
to expose his failures, to reveal his standards, and 
especially to illumine his success. 

Two classes of readers have given shape to 
every page:— 




VI 


PREFACE 


Primarily those who enjoy the personal guid¬ 
ance of a capable Professor to elaborate, illustrate, 
and enforce what has been purposely left meager. 

But those earnest men who will never know a 
better teacher than themselves, many times out¬ 
number their more fortunate brethren of the schools. 
For these, who could not be neglected, much has 
been inserted that calls for patience from scholars, 
who may however easily pass over what others will 
prize. 

Where no instructor can be secured who has 
mastered these marvelous resources of the ministry, 
it is suggested that groups of fellow-students, or 
neighboring pastors meet regularly for systematic 
study and mutual criticism. 

Gratitude is felt towards the American Baptist 
Publication Society and others from whose works 
quotations have been made. 

Among the faults displayed by this volume it 
is not anticipated that its principles, old as human 
nature, and exercises which have repeatedly run the 
gauntlet of experiment will prove false or ineffective. 

No greater reward is asked than that the 
Christian Workers of all denominations, who yearn 
for Power in the pulpit or pew, may be benefited 
as thoroughly as those who hitherto employed these 
methods under guidance of 


THE AUTHOR. 







CONTENTS 


VI1 


SYNOPSIS. 

Theme. 

HOW TO PREACII WITH POWER. 


First Division, 

THE SERMON ITSELF. 

Chapter I, The Greatest Power in the World, Page 3 

Chapter II, The Living Sermon, 12 

Chapter III, Pastoral Preaching, 34 

Chapter IV, Pulpit Psychology, 51 

Chapter V, Sermonic Architecture, 96 

Chapter VI, Homiletical Theology, 134 

Chapter VII, Sermon Gardening, 156 

Second Division, 

SPIRITUAL SOURCES OF POWER. 

Chapter VIII, The Power of the Highest, 173 

Chapter IX, Spirit Culture, 1S0 

Third Division, 


INTELLECTUAL SOURCES OF POWER. 


Chapter X, Acceptable Words, 

*93 

Chapter XI, Thought Culture, 

203 

Chapter XII, Readiness of Speech, 

223 

Chapter XIII, Originality, 

24 1 





Vlll 


CONTENTS 


Fourth Division, 

PHYSICAL SOURCES OF POWER. 

Chapter XIV, Take Heed unto Thyself, 255 

Chapter XV, The Breath of Life, 262 

Chapter XVI, Personal Magnetism, 268 

Chapter XVII, Distinct Utterance, 279 

Chapter XVIII, Natural Basis of Expression, 285 

Chapter XIX, Meanings of the Voice, 296 

Chapter XX, The Language of Gesture, 316 







The Sermon Itself 


“ Si quid novisti rectius istis 


Candidus imperti.” 


Horace. 


“ As ships meet at sea :— a moment to-gether 
when words of greeting must be spoken, and 
then away into the deep; so men meet in this 
world: and I think we should cross no man’s 
path without hailing him, and, if he needs, 
giving him supplies.” Beecher. 


“ Oh, may I join the Choir Invisible 
Of those immortal dead who live again 
In minds made better by their presnce; live 
In pulses stirred to generosity, 

In deeds of daring rectitude, in. scorn 
Of miserable aims that end with self, 

In thonghts sublime that pierce the night like 
stars, 

And with their mild persistence urge men’s 


minds 

To vaster issues.” 


George Eliot. 


How To Preach With Power 



CHAPTER I 


THE GREATEST POWER IN THE WORLD. 


yfgfMONG the many influences brought to bear upon 
JfSSL mankind, for good or for ill, in the last six thousand 
years, none has been so potent as Gospel Preaching. Vari¬ 
ous powers have dominated the world, from the brute-force 
of savage chiefs, to the most refined sentiments of poet and 
minstrel. 

The Potency of the Voice has received less recognition 
than it deserves. Credit has too often been given to other 
influences that rightfully belonged to this. In all history the 
mightiest combinations, political, commercial, and physical, 
have been successfully shattered by it. 

Because of this experience oppression has ever sought 
to fetter free-speech. When men spake often one to another 
tyrants have always trembled. The pen is mightier than 
the sword, only because it is a weapon of the tongue. 
It is a philosophic as well as a Bible truth that greater 
generalship is required to control the human tongue than to 
capture a fortified city. 

“ The boast of heraldy, the pomp of power, 

And all that beauty, all that wealth e’er gave ” 
have succumbed to this humble organ of speech. It is indeed 
a little member, but what great matters its tiny spark has 







4 


PREACHING WITH POWER 


kindled! Public Opinion is the universal monarch whose 
throne is a mosaic of innumerable speeches, discussions, con¬ 
versations and whispered suspicions. 

The Influence of Oratory, however in the world’s 
greatest achievements instantly challenges the admiration of 
the student. This weapon of the human voice has been ever 
hung admiringly in the temple of fame. Orators have been 
almost idolized; their works embalmed amongst the sacred 
relics of literature; and their statues graven on the peristyle 
of genius. In no age or country has a Confucius, Cicero, 
Demosthenes, Paul, Savonorola, Burke, Henry, Beecher, or 
a Grady ever received less than his deserts. An almost 
superstitious regard for the orator protects his memory from 
any threatened injustice. 

Under these circumstances one may speak freely of a 
vocal art superior to oratory. Forces physical, political, 
commercial, religious, and social have each slain their 
thousands; the seemingly weak vox fopuli, has also slain its 
tens of thousands; entire armies of oppression have indeed 
been put to flight by oratory: — but it remains for Gospel 
Preaching ^lone to cause the enemies voluntarily to surrender, 
strike their colors, and become glad and loyal subjects under 
the banner of universal peace. 

Preaching is Not Oratory, but its opposite in principle. 
This statement will seem untrue unless it is remembered that 
some preachers — especially the so-called 44 sensational ” — 
are orators, while modern orators are often preachers. 

a. Preaching is Radical , oratory is superficial. The orator 
aims at instant compliance with his advice, and strives to 
make his auditors take pleasure in following it, whether they 
really believe, and are truly benefited, or the reverse. But 
the preacher is content to face prolonged neglect, giving 
44 line upon line, here a little and there a little,’’and that 
with 44 all longsuffering and patience,” until there results a 
new mind, heart, life and purpose in his hearers, insuring 
their eternal good. 



GREATER THAN ORATORY 


5 


b. Preaching Changes the Man , whereas oratory only 
changes his acts, or for a limited time controls his feelings, 
and his views. 

c. Preaching aims at Character instead of that mere out¬ 
ward compliance which must be the objective point of oratory. 

d. Preaching Develops Nobility; bringing elements of 
character into activity that were unsuspected before. The 
true orator never aims higher than the highest trait already 
evident in his audience. When he does this much he really 
steps from the rostrum of oratory to the porch of the 
philosopher. 

The orator must study his audience for immediate results. 
While it may occasionally suit his subject and his purpose to 
address the nobler side of character, more commonly he ap¬ 
peals to the weaknesses of men. Instinctively does he 
discover the presence of ignorance, prejudice, superstition, 
and selfish greed: and, by the very conditions of his art, his 
success depends upon the correctness of this diagnosis. 

Shakespeare has given us the ideal oration in the matchless 
address of Marc Antony over the body of Caesar. Brutus 
was no orator in that he made no study of his auditors, but 
treated them with a business-like frankness that oratory would 
never venture. 

On the contrary note the shrewd and accurate measure¬ 
ment that Antony has taken of the citizens. For he has the 
seemingly impossible task of exciting the mob to a frenzy 
they did not even wish to feel, and accomplishing this while 
seeming to advise against it. How every string of human 
passion is deftly grasped, boldly stretched exactly to its limit 
of tension, played upon in perfect time, and the next swiftly 
tuned to it! Even his pauses, made with a show of sympathy, 
are watched with the expertness of an eagle’s eye, and timed 
to secure their intended transitions of sentiment. Imagine 
yourself in his position; could you gain the like results with 
any slightest change in his methods? As an orator he solved 
his problems with unparalleled mastery of detail. 





6 


PREACHING WITH POWER 


Contrast with this the altered problems and the con¬ 
sequently opposite methods of preaching. 

Preaching the Opposite of Oratory. Preaching worthy 
of the name, far from playing upon the weaknesses of men, 
does not hesitate openly to antagonize the whole array of 
human passions. It was thus that the Baptist showed him¬ 
self to be more a preacher than an orator. Thus did Peter, 
Stephen, Paul, and Luther deliberately array against them 
those very prejudices which orators would have made their 
strongest allies. The orator must move men, and to do so 
he must please or seem to please them, even though their 
pleasure be that of excited opposition. But the preacher, 
who can wait, knowing that others are to enter into his labors, 
and build upon his foundation, has for his motto “ whether 
we ought to please men rather than God, judge ye.” 

Preaching Superior to Oratory. The public apprecia¬ 
tion of preaching has been minimized by classification as a 
branch of oratory : preachers are unjustly compared with the 
most noted orators, and their profession mutilated on 
this Procrustean bed of false criticism. Since the vast 
majority of preachers do not possess the kind or degree of 
talents thus made their standard, they are relegated to a 
Black Hole of inexcusable injustice. 

Condemn a Beethoven because he is not a sculptor; 
belittle every Rubens because he is not a poet; before a 
preacher can be judged by the canons of oratory. 

Scripture and history furnish overwhelming evidence 
of the invincible potency of preaching, showing it to be as 
far superior to oratory, as that is to other forces. Preaching 
has annihilated the mightiest nations; out-generalled the 
greatest orators; supplanted the most boastful philosophers; 
banished seductive customs of millennial heredity; in fine 
the shrewdest combinations of world, flesh, and Satan him¬ 
self have been again and again disarmed, as they will ever 
be until every knee shall bow, and every tongue confess that 
Christ is Lord, to the glory of God the Father. 



THE POWER OF GOD 


7 


Preaching Perpetually Efficient. The problems of 
our own day: the “ oppositions of science falsely so called:” 
the mighty phalanx of organized evils; political, commercial, 
social, and, shall we say religious antagonism to Christianity; 
all these and more, because nearest to us, may appear invinci¬ 
ble to so simple a weapon as Gospel Preaching. The temp¬ 
tation will be strong to fight them with their own ordnance. 

Preaching Divinely Assisted. To conquer such giants 
the unprotected sling does not approve itself to our common 
sense so well as the battle-proved armor of Saul. This would 
be a correct judgment if preaching were a branch of oratory; 
but what an incalculable difference it makes when we con¬ 
sider that God Himself is an element of its power! 
Though to them that perish it is foolishness, to us who are 
saved it is the power of God. It is just because God is for 
us that none can be successfully against us. 

Preaching Divinely Authorized. We readily admit 
that many Prophets and others like Noah were preachers of 
righteousness. But a close study of what those worthies 
really did compared with what Jesus instituted, strengthens 
the conviction that even Jonah at Nineveh did not “ preach ” 
in the Christian sense of that term. 

It may be claiming too much to assert that such preach¬ 
ing was utterly unknown before the coming of Messiah. 
Possibly it was employed previously, just as all except Col. 
Totten believe the rainbow to have existed before it likewise 
was made a chosen vehicle of God’s truth. 

But it would not be surprising if this method of propo- 
gating his doctrines — so totally different even in our day 
from the customs of all rivals — on examination proved to 
be entirely the invention of Our Lord. 

His teaching was so radical, and so diverse from men’s 
corrupted instincts that he was compelled to coin new words 
and phrases: to force novel meanings upon familiar terms: 
and to invert the ordinary conceptions of things religious. 

Preaching Must be Appreciated by the preacher or it 




3 


PREACHING WITH POWER 


will lapse into mere talk; disappointing; temporary; human. 
No preacher is likely to rise above his theories. If preach¬ 
ing is mere speech; the sermon a discourse; its effect the 
result of his own genius: with such theories, — that are, 
alas! nearly universal, — the man of God is far from being 
“ thoroughly furnished unto all good works.” 

That Gospel Preacher who takes some other sword must 
perish by the sword; but the most timid one who trusts in 
the efficiency of the “ Sword of the Spirit ” comes within 
another and a higher sphere. When Peter attempted to ad¬ 
vance his Master’s cause by means of the sword, he accom¬ 
plished nothing more soldierly than the cutting off of a 
soldier’s ear: which act of foolishness had to be undone by 
his Master’s healing touch. But when the same Apostle 
became a preacher rather than a swordsman, using divine 
rather than human weapons, how marvelous his success! 

Preaching Neglected by Preachers. The delivering 
of sermons is not neglected, indeed it is a work overdone. 
Churches have made this almost the sole object of their 
existence. Their preachers must do duty at every gathering. 
No matter what the purpose of any meeting, or convention ; 
even the solemnities of bereavement must have its sermon. 

Nevertheless the fact is that the majority of preachers 
are ignorant of the origin, nature, authority, and power of 
that Preaching which is comprised in their Great Commis¬ 
sion. They have the form of preaching, denying the power 
thereof. Quite commonly it is preaching with the Preaching 
left out; suggestive of some Great Omission. 

They talk, perhaps well, their sermons may be constructed 
after the most approved patterns in the latest Homiletic 
fashion-plates; their knowledge, skill, goodness, and inten¬ 
tions may be above criticism : and yet they may be at best 
what the world correctly terms “ pulpit orators.” The 
most ignorant negro is able to out-preach the scholarly 
homiletician who has false notions of his profession. 

Another species of neglect leaves preaching to the hap- 



A COMMON MISTAKE 


9 


hazard chances of an assumed inspiration or genius. Time 
and strength are prodigally expended on other agencies, 
sometimes including the sermon itself; the “ preaching ” 
receiving practically no attention whatever. Such condi¬ 
tions beget the weary complaint of “ unappreciation.” 

If preaching really possess the power here claimed for 
it, we may readily believe that the arch-enemy of souls will 
do what he can to deceive if possible the very elect. He 
cannot prevent the utterance of sermons, but he can abolish 
that which is the “ power of God unto salvation.” 

Amongst those who would assent to the doctrines of 
this chapter there are many who give way to some tempta¬ 
tions peculiar to these times. This is a day of over-organ¬ 
ization, socialism, mechanical philanthropy, and literary 
excitement. Form and method have usurped the places of 
truth and consecration. 

The busy pastor will unconsciously allot undue impor¬ 
tance to the substance and the plan of his “ sermons:” he 
will exalt pastoral work above preaching; societies, organ¬ 
izations, innumerable committees, and perpetual motion in 
his church ; with political, social, and philanthropic reforms 
outside the church, will rob him of both time and taste for 
that very art to which he stands pledged. 

Preaching Demanded by the Masses. In our day 
there is nothing whatever that the public desires so ardently 
or appreciates so well as Gospel Preaching. Not what is 
made to pass for preaching, but the genuine Christian article. 
With all the complaint made of empty pews, there is no 
profession shown so much public respect as preaching. The 
aggregate congregations on a Sunday in any one place will 
outnumber the attendance upon any popular amusement^. 

But the “ unchurched masses ” would tax double the 
present capacity of all meeting-houses if they were certain 
of hearing “ Preaching.” 

The immense popularity of the “ sensational preacher ” 
is a proof of this unsatisfied desire. But one sensational 




IO 


PREACHING WITH POWER 


preacher will go a great way. His rarity is a chief element 
of his attraction. Such pulpit “ orators ” — which they 
strictly are — may be useful, influential, and effective in 
their own sphere. 

But there is an attractiveness, and a power, far greater, 
within the reach of the humblest man of God. This book 
is written for the sole purpose of arming the rank and file 
of the Christian ministry with the mightiest weapon to sub¬ 
due men. People are tired of doubts, speculations, theories, 
“ cults,” essays, talks, and harangues. With all their sins 
they really desire to know Truth, and to have their consciences 
boldly amputated. 

It is a blind ignorance that asserts a public antipathy to 
Gospel preaching. Hundreds of instances are constantly in 
evidence that there is, without exception, nothing so popu¬ 
lar as the Gospel preached in Apostolic fashion. 

During the World’s Fair the largest circus in the coun¬ 
try spread its tents along the river front in Chicago, expec¬ 
ting a fortune from the proverbial popularity of such an 
attraction. Its failure was so complete that a few weeks 
closed its expensive venture.. At this juncture Mr. Moody 
readily secured the main tent at a nominal sum for preaching. 
Everybody laughed at the idea of preachers attempting what 
so excellent a circus had failed of doing. But facts are de¬ 
stroyers of sentiments: and some too easily forgotten. 

Every Sunday Mr. Moody held three meetings in suc¬ 
cession, for which tickets of admission had to be secured 
beforehand. With none of the “ attractions ” resorted to by 
some churches; with nothing sensational or novel : with 
plain, homely, straightforward, scriptural Preaching such 
as thousands of ministers are able to command ; that tent 
holding 15. 000, was crowded every time. The proprietor 
told Mr. Moody he couldn’t understand it : and offered a 
princely salary if he would accompany his circus and preach 
on Sundays. 

Because few of us are doing our best, and so much has 




POPULARITY DESIRED 


I I 


lain neglected, persons who could know better declare that 
the Church is losing its hold upon the masses. This is both 
injust and untrue. We are indeed very far behind our pos¬ 
sibilities, nevertheless the Church is decidedly in the lead of 
any other single influence affecting mankind. The mission¬ 
ary rather than the merchant has opened up new countries. 
Philanthropists, Economists, Statesmen, and Reformers, all 
have found their beautifully designed crafts' of theory drift¬ 
ing in facts marking the foamy path of piloting preachers. 

And, as regards audiences, there is nothing to-day like 
the popularity of the Church. Any crowded theater or, as 
we have seen, circus can be somewhere over-matched ; every 
popular orator sighs over the records of Whitefield, Spur¬ 
geon, Talmadge, and many others. Honest Comparison 
will never stoop low enough to play leap-frog with Conclu¬ 
sions. Count all the people in all the churches of any place 
and contrast the result with the total attendance in all the 
saloons, or all the clubs, or all the theaters; not combining 
different worldly influences against the single religious one. 
Such fair investigation will show that whereas one or two 
such places may be crowded, yet the aggregate attendance 
upon the churches will be greater. Whenever some play 
succeeds in holding audiences, with a large city to draw up¬ 
on by liberal advertising, how such a rare feat is heralded! 
What can the Church show? Some would say, nothing. 
But the unappreciated fact remains, that with nothig more 
novel than “the old, old Story,” audiences have been held 
uninterruptedly for twenty centuries! Is that an evidence 
of “ losing our hold upon the masses.” 

It is untrue that anything is more attractive than the 
Gospel. Challenge any statement to the contrary, and in¬ 
vestigate thoroughly the facts. The conclusion will certainly 
be reached that Preaching is by far the Greatest Thing in 
the World. 




12 


PREACHING WITH POWER 


CHAPTER II 


THE LIVING SERMON. 


lj®Y limiting the characteristic work of the preacher to 
"22!# the language he may utter from the pulpit in formal 
discourse, people have developed a mischievous theory of 
preaching. The scriptural “ambassadors for Christ,” whose 
personality rather than whose utterances represent their 
Sovereign, have been supplanted by “ pulpit orators,” 
whose specific duty is to speak at set times somewhat as 
editors write leaders. 

The “ sermon ” has become crystallized into a “ form 
of doctrine,” from which the spirit of Gospel Preaching has 
evaporated. In consequence the worshippers have been 
transformed into “ audiences. ” 

In non-ritualistic churches that portion of the public 
service which used to be called “ worship,”—the scripture, 
prayer, and praise,— are now unblushingly termed “ pre¬ 
paratory services,” People time their coming so as to “ hear 
the text;” and to be “ late at church ” means only late for 
the sermon. It is counted no breach of decorum whatever 
to “ disturb the congregation ” during these “ preparatory ” 
services, ( hardly excepting prayers, ) but one must preserve 
the utmost reverence and silence during the SERMON. 
Let a sleepy child move and punishment is promised by those 
very persons, who noisily take their seats during Scripture¬ 
reading, singing, or even prayer, and who bustle around 
nervously during the Benediction in a frantic search for 
fafis, parasols, hats, coats and other luggage that might im¬ 
pede their rush for the door. 



SERMONOLATRY 


*3 


Churches seldom realize the necessity for a Pastor, but 
they must “ hire a preacher,” a man to deliver “Sermons.” 
Once a month will do very well and cost but one-fourth a 
man’s “ whole time.” But the Sermon must be had ; though 
they can very readily do without prayers, or hymns and 
spiritual songs, Sunday Schools, Bible study, and most es¬ 
pecially collections. If two services are appointed for Sun¬ 
days, it is translated into “ two sermons ” a day. As some 
ritualist might attend “ Mass ” in the morning and satisfies 
his conscience for a whole week to follow, so these “ protest- 
ants ” hear a morning “ sermon ” and feel that “ divine 
worship ” has been celebrated to the full;— someone else 
may “ hear ” the night sermon. 

Nor have the preachers escaped this contagion. To 
“study ” means to collect materials for discourses; the 
“ hardest student ” being the one who spends most time 
“ preparing his sermons.” 

Upon the rest of the service most commonly no time is 
spent: “ preparation ” is seldom deemed necessary for the 
scriptures, hymns, or prayers. When the Sermon-maker is 
in the pulpit it is ample time to prepare for the devotional 
parts of the service. With all eyes upon him, he inspires 
them with a fine sense of the importance of worship, and 
realization of God s presence, by nervously selecting not 
only the hymns, but the scriptures as well; while his abso¬ 
lutely ex-temporaneous and awkward prayers deepen such 
harmful impressions! He is seldom annoyed by the rustle 
of books and dresses, during the “ preparatory services,” 
but becomes remarkably sensitive at the slightest lack of at¬ 
tention during the Sermon— which has come to have supreme 
importance. When he is supposed to be communing with 
God, and directing the thoughts of the people to the 
Almighty, for this no study is necessary : the scattered 
thoughts and ill-arranged language of the moment are plenty 
good enough for God. But he doesn’t dare trust the same 
faculties for words and ideas during the Sermon because 







PREACHING WITH POWER 


then he is addressing MEN, not god. 

During the reading of Scripture likewise he doesn’t 
expect attention or even silence : perhaps it covers up his 
blunders due to reading something he has not recently studied 
and after all, this is only God’s word. But during the de¬ 
livery of the Sermon he must have close attention because 
every word which proceedeth out of the mouth of Man was 
carefully prepared beforehand, and is of paramount impor¬ 
tance ! 

This perversion of the preacher’s office has poisoned al¬ 
most everything connected with Christianity. 

For example people think a preacher is over-paid be¬ 
cause he has nothing to do but write two sermons a week 
until his “ barrell ” is full. Educated to regard Worship 
and Sermon as synonymes, they feel justified in neglecting 
the assembling together, when they can read good or better 
sermons at home. 

Although the public instinct — always more correct 
than its theories — demands a life of ideal perfection in 
him who preaches, yet the logic of custom rules out such 
criticism : in consequence of which the pulpit has come to 
be regarded .as a stage upon which the clergy act their part, 
after which their profession like a vestment may be laid aside ! 

The Preacher Is the Sermon; no matter what his the¬ 
ory may be his character and personality preach to every 
beholder: to have a salutary power his words must be seen 
through a transparent life. The “ Golden-mouthed ” knew 
by experience that “ the Christian is the world’s Bible, and 
the only one it will read.” At the very foundation of the 
art of preaching should be placed Paul’s advice to Timothy 
“ take heed unto thyself ', and to the doctrine, continue in 
them , for in doing this thou shalt both save thyself and them 
that hear thee.” They who attempt to “ feed the flock of 
God, taking the oversight thereof not for filthy lucre,” are 
not called to make sermons in the quiet of a secluded study, 
but to be “ ensamples to the flock.” 



NOT SERMONIZERS BUT EXEMPLARS 


*5 


Whenever circumstances demand a public discourse, 
then something like what is called a sermon must be deliv¬ 
ered to the best of one’s ability. But so far from this being 
the chief characteristic of the Christian Ministry in New 
Testament times, we find very few such discourses recorded, 
and none of them reported as a modern sermon would be, 
or constructed upon any homiletical model. 

The word most commonly used for “ preach,” in the Great 
Commission and elsewhere, is one meaning a herald or town- 
crier, which excludes the idea of oratory, or rhetorical form, 
just as it emphasizes the accurate delivery of a given message. 
Of course the Pastor is more than a preacher; and what-the 
herald did illustrated what all Christians should do : but if 
there is one thing more than another to be emphasized in 
the Great Commission it is not “ preach,” but “ Gospel;” 
as it is written “ how beautiful are the feet of them that 
preach the gospel of peace, and bring glad tidings of good 
things.” Every man according to his several ability has 
his peculiar usefulness;“and he gave some apostles, and some 
prophets, and some pastors and teachers, for the perfecting 
of the saints, for the work of the ministry, for the edifying 
of the body of Christ.” Those who excel in public address 
should devote their energies to that method of edification: 
but there should be no lordship over God’s ministry by a 
custom that would make orators of us all, regardless of spe¬ 
cial fitness. 

A custom so inveterate can not be ignored; we are 
compelled to pay some allegiance to it in our methods. 
Formal discourses must continue to be preached just as 
though they were the chief end of Christianity, 

But let us not become slaves to this custom, and focus 
all our time, and thought, talents, and responsibility upon 
the sermon. Extend the view beyond pulpit, and sermon, 
and audience, and service, until the “ Crowning Day ” it¬ 
self comes up clear and sharp in the background. Thus 
will we see all things working together for good to them 



i6 


PREACHING WITH POWER 


that love God, in Preaching as in Providence; the sermon 
being a means not an end. We must remember that even 
the discourse itself depends upon the character of the preach¬ 
er for its effect. 

As Jesus was THE WORD, and as the world is to 
take knowledge of us whether we have been with Jesus, so, 
in some real sense, we are the sermon. What Professor 
Fisher wrote of our Master, belongs, in a less degree only, 
to his ambassadors: “ the works and the teachings of Jesus 
belong together. They form the totality of the manifesta¬ 
tion and cannot be divided more than the seamless garment 
which He wore.” This explains why the common people 
heard him gladly, although his language was keen, to the 
verge of torture : his deeds and transparent character show¬ 
ed pity, tenderness, love, and tireless benevolence. Any 
preacher who reveals a christly life may wield a christly 
knife. To safely “use great plainness of speech,” we must 
let them see we do it with many tears. As Dr. John Hall 
wisely said, “ a preacher must give an impression that the 
man is greater than anything he says.” It is in this way 
that the first martyr “ being dead yet speaketh.” 

If it is insisted that the sermon be regarded as a literary 
production, that may be written or printed in its entirety, 
nevertheless the preacher affects his discourse so thoroughly 
that it cannot be separated from him, without rhetorical 
mutilation. According to the pagan Quintillian “ no man 
can be a perfect orator unless he is a good Man.” The 
French have given us the axiom,“ Style is the Man:”which 
Goethe amplifies thus,“ every author in some degree portrays 
himself in his works, even be it against his will :” which is 
reversed by Longfellow in saying “ if you understand an 
author’s character the comprehension of his writing becomes 
easy.’’Bacon shows the philosophy of this doctrine in that 
“ men’s thoughts are much according to their inclinations.” 

Thus is it only “ Beneath the rule of men entirely 
great, the Pen is mightier than the Sword.” Christianity 



EVERY HUMAN RESOURCE DEMANDED 


l 7 


is not a science to be learned intellectually : its preachers are 
not philosophers to impart anything like the wisdom of this 
world : it is not objective truth to be grasped by the mental 
faculties; but it is something subjective to be transformed 
into character; as said our Great Teacher, “the words that 
I speak unto you, they are spirit, and they are life.” Preach¬ 
ing then has for its aim the impartation of a new life, not 
a new creed. This reveals the weakness of every theory of 
preaching which regards it as a science, for which the laws 
of discourse are adequate. 

To assist ever so feebly in the process of making a “ new 
creature,” in whom “ old things are passed away; behold, 
all things are become new,” it is evident that our own per¬ 
sonality must be the chief influence. Just in the proportion 
that character transcends knowledge, does preaching excel 
discourse. One is mental the other spiritual; the one can 
be fully conveyed in the “ words which man’s wisdom 
teacheth,” whereas the other can never be so accomplished 
because it is only “ spiritually discerned.” For centuries 
this attempt (as unphilosophic as it is unscriptural) has 
been made with the inevitable production of millions of or¬ 
thodox hypocrites whose lives disgrace the creed they so 
zealously defend! 

Undoubtedly the hearer’s mind must be addressed, it is 
the normal organ of character: but as the greater includes 
the subordinate, we must see that not only the arts of dis¬ 
course, but every art, and faculty, and human resource, 
with God’s own power added are necessary in so radical a 
work as Preaching. To teach the most abstruse science ; 
the most complex language; the most baffling art; is veriest 
child-play compared with the transforming of the natural 
man, an enemy who cannot know the things of God, into a 
friend willing to wrestle against principalities, and powers, 
and spiritual wickedness in high places. Such is the single 
and only purpose of Preaching; and with man that is indeed 
impossible, but with God to aid us all things are possible; 

3 






i8 


PREACHING WITH POWER 


for “ the weapons of our warfare are not carnal, but mighty 
through God to the pulling down of strongholds.” 

History proves nothing more conclusively than that men 
have never become holy by intellectual process. The world 
by wisdom never knew God to perfection. The love of 
science is so far removed from the love of God that there is 
supposed to be an irreconcilable feud between Science and 
Christianity; while in many minds Skeptic and Scientist 
are synonymous. 

In Greece popular culture and religious sensuosity kept 
even pace; while Idolatry erected her most debasing altars 
amid the Groves of the Academy. The same tendencies are 
manifest to-day. 

Intellectual Powers Inadequate. Discourses will 
surely educate, and may produce theologians, bigots, phil¬ 
anthropists, or people of excellent morals; but can never 
convert a sinner from the error of his way, making him love 
God with his entire being, and his neighbor as himself. 
Christianity is a change of character, not a change of opin¬ 
ion; it is not a belief of the brain, but believing with the 
whole heart. We cannot avoid the employment of intellec¬ 
tual processes in preaching the Gospel; but we must not 
overestimate their efficiency to the jeoparding of more im¬ 
portant means. 

Character is the Soul of Preaching, the Discourse is 
simply its body. As the body without the spirit is dead, 
and faith without works is a disappointment, so the most 
approved Sermon without the character back of it is sound¬ 
ing brass and tinkling cymbal—profiting nothing. The 
XVIII Century was particularly rich in theologians whose 
works are yet unsurpassed; but it was an age of Rationalism 
Deism, and pharisaic formality in the Pulpit itself, so that 

Cowper could write of the Clergy of 1781- 

“ Except a few with Eli’s spirit blest, 

Hophni and Phinehas may describe the rest.” 

That marvelous display of power in the preaching of 






THE HOMILETICS OF CHARACTER 


19 


Whitefield and others during the Great Awakening, was 
not due to oratorical, or theological discoveries, previously 
unknown to the “ divines ” of both Continents; but, apart 
from God’s direct influence, it was the pious, warm-hearted 
impassioned preacher; whose faith in God was real, not 
theoretical; whose life illustrated his profession; and who 
risked station, comfort, reputation, and life itself so that 
souls might be saved. It was this which silenced blasphe¬ 
mers; paralyzed the hands of ruffians; and impelled nobles 
and rowdies alike to reform. Shakespeare for a whole cen¬ 
tury had counselled, “ Do not, as some ungracious Pastors 
do, show me the steep and thorny way to heaven ; whilst, 
like a puffed and reckless libertine, himself the primrose 
path of dalliance treads, and recks not his won read.” 

The “ Bishop must be blameless ”tobe successful. He 
cannot avoid blame, but he must not be blameworthy. 
False-witnesses accused our Lord, and will say all manner 
of evil against us if we are true to Him, but it must be 
“ falsely ” said. 

The Power of Courage therefore is necessary at the 
very outset that we be not men-pleasers. Courage is not 
indifference, stoicism, or bravado; but calm, deliberate 
choice of duty with resolute acceptance of all its consequences 
This was a characteristic of Paul’s success:— even though 
bonds and imprisonments awaited him he swerved not the 
slightest; which explains why with him the word of God 
was not bound. 

Puerile preachers seek to evade trouble. They select 
subjects that are not likely to arouse opposition: and when 
difficulties arise they seek another fold with pleasant pastures. 
No wonder their carefully prepared sermons are inefficient: 
yet they ascribe the cause to anything but their lack of moral 
courage. Most commonly the people are said to be cold, 
selfish, quarrelsome, stingy, and unappreciative. Men of 
this character will never turn the world upside-down because 
they are afraid to do so. In all other respects they may be 



20 


PREACHING WITH POWER 


excellent, and they generally are men of fine tissues, good 
taste, education, industry, and ambitions : but lacking cour¬ 
age, their sermons become essays, and their most powerful 
arguments empty casuistry. Of all weaknesses none is so 
utterly futile as the desire to please everybody. It is not only 
an impossible ideal but inevitably suicidal, those we strive 
to please being most displeased. The faithful minister owes 
allegiance to no one in heaven and earth but God. It is 
perfidious in him to think for an instant of consulting the 
preferences of any man or set of men, denomination, govern¬ 
ment, family, kindred, or best friends. His loyalty to God 
will appear to be hatred of father and mother and brethren. 
It will cause him to manifest the spirit of that successful 
preacher who said “When it pleased God to reveal his Son 
in me, that I might preach him among the heathen ; imme¬ 
diately I conferred not with flesh and blood : neither went I 
up to Jerusalem to them that were apostles before me.” 

To make ourselves all things to' all men that we might 
by all means save some, is quite another thing from trying 
to suit the whims and wishes of others to avoid possible dis¬ 
agreements. Paul could withstand Peter to the face when 
he was to be blamed; and Pauline success demands first of 
all a Pauline loyalty to God. 

In daily life ordinary moral courage is well-nigh invin¬ 
cible. But the pulpit demands something beyond even this ; 
something that seems to clothe God’s ambassador with the 
potency of a supernatural confidence. We cannot define it 
but the martyrs, from Stephen to Father Damien have de¬ 
picted it in glorious outlines. 

To follow the Author and Finisher of our Faith who 
endured the cross and despised the shame, we must never 
be wearied and faint in our minds. Foxes had holes to hide 
in from danger, the birds had nests to seek when threatened 
but the Son of Man had not where to shelter himself from 
jealous persecutors. 

How special a meaning to the preacher have those words 





THE WEAKNESS OF CONCEIT 


21 


“ If any man will come after me let him deny himself, and 
take up his cross, and follow me; for whosoever will save 
his life shall lose it; and whosoever will lose his life for my 
sake, shall find it.” 

The Power of Humility is also exemplified in Him 
who “ humbled himself, becoming obedient unto death.” 
It is closely related to courage which is necessary to its de¬ 
velopment. To be truly humble requires heroism. Its con¬ 
sequences are so far-reaching, its principles so unpopular, 
and its sacrifices so continuous that the human heart shrinks 
from the attempt. 

Perhaps there is no temptation more constantly indulged 
by the Minister than Conceit. It is common enough in all 
men, but seems to be professionally cherished by preachers. 
No search is required to find the explanation, since the cir¬ 
cumstances of their duties give them an undue impression 
of ability and importance. Every candid preacher will ad¬ 
mit the truth of this unpleasant assertion. Spurgeon him¬ 
self confessed to frequent warfare against this enemy. To 
be tempted is nothing wrong if we enter the door of escape 
provided. Resistance develops strength so that we should 
count it all joy when we fall into divers temptations. Let 
us who aim to preach with effect bear in mind that Conceit 
Paralyzes the Sermon and is worse than a mere negative 
weakness. Paul could have boasted more than all his fellows 
about speaking with tongues, and everything else; but he 
waited fourteen years without mentioning his exstatic vis¬ 
ion, and only hinted at it then to emphasize the fact that he 
gloried in those infirmities which others criticized and ridi¬ 
culed, because when he felt weakest he was really strongest. 
Successful preachers in all ages have testified likewise both 
of the power of humility, and the enervating influence of 
conceit. Newton said he could never speak effectively, 
until he felt he could not speak at all. 

Unfortunately some men have the “ fatal fluency ” 
which enables them to “ preach ” in despite of all drawbacks : 





22 


PREACHING WITH POWER 


this blinds their perception of failures quite evident to the 
long-suffering hearers who are too considerate to undeceive 
them. A conscious failure would be a blessing : as it was 
to the over confident theologue who essayed to “ fill ” the 
pulpit of a prominent church. Chagrined at his actual in¬ 
sufficiency he was leaving the place with abashed counte¬ 
nance when a good old deacon gave him this advice :—“ My 
brother, if you had gone up into that pulpit as you came 
down from it, you would have come down as you went up.” 

Conceit permeates the entire being : our ambitions are 
tainted; our zeal perverted; our development stunted; our 
tact blindfolded; our faith neutralized. Not only does it 
thus poison success at the fountain-head ; but it prejudices 
the hearer against us. Our gait and general bearing unmis¬ 
takably indicate what proportion of conceit or humility we 
harbor. The poise of the head, the angle of the hat, as well 
as voice and facial expression describe us in a language uni¬ 
versally understood by everyone except ourselves. Perhaps 
the reason why the Bishop must be the husband of one wife 
is because the minister’s success depends so peculiarly upon 
his habits, and yet, unless married, he is more isolated than 
other men from honest criticism. Whoever has the faintest 
suspicion of egotism should instantly humble himself in the 
sight of God, and strive to be like his master “ clothed with 
humility,” as oriental slaves with the coarse apron of service. 

There is real preaching-power in the sermon by one 
who is willing to be called a fool, mad, beside-himself, in¬ 
significant, or anything, so that Christ is fully proclaimed. 
Being sensitive concerning. our reputation for learning or 
ability is homiletical as well as moral weakness. He who 
blows his own horn will have to do most of the blowing : 
for whosoever exalteth himself shall be abased, whereas he 
that humbleth himself is the one who is mounting on the 
stepping-stones of his frailties to higher things. On the 
other hand the one who shall be rewarded openly is not he 
who blows a trumpet beforehand— because he has his reward, 




THE DYNAMICS OF FAITH 


2 3 


paid in the cash of conceit—but he who permits not one 
hand to boast of its deeds to the other; whose very prayers 
are offered in seclusion; and whose alms are known alone 
to God. 

Every preacher must aim at present success, but that 
does not mean the success which the gentiles seek. True suc¬ 
cess is least heralded, and often passes unrecognized by self- 
conscious pharisees : but God, who justified the humble and 
misjudged publican, and weighed the widow’s mites in the 
scale of sacrifice, he is the one who decides the measure of 
success. That humility which can be silent under the taunts 
of seeming failure, knowing that a DAY is coming which 
will reveal every man’s work of what sort it has been; such 
a spirit dominating any sermon will make it thrill with soul 
penetrating power. 

The Power of Faith is also a much neglected element 
of preaching. It is not meant that preachers are skeptical, 
heterodox, or insincere; but the habit of regarding the ser¬ 
mon as a mere discourse for intellectual improvement leads 
the speaker to somewhat ignore spiritual forces. Little 
by little faith is robbed of its emphasis, though not of its name 
until the preacher himself comes to confuse it with intellec 
tual belief. 

Ordinary faith or confidence propels the main-spring 
of human affairs. And even this is more than some pul¬ 
pits display. But there is a Faith that might remove moun¬ 
tains, a power that takes hold of God and man and welds 
them upon the anvil of human experience. 

It is just such power that philosophers have groped af¬ 
ter, and that unsatisfied hearts now yearn for. Agnosti¬ 
cism is only the weird echo of a pulpit that kept its faith 
wrapped in a napkin. The world asked bread and we gave 
it a stone : it asked soul-food but was compelled to starve 
upon brain-food. Sermons were plentiful in which the 
Bread of Life became a mere chemical analysis. Infidelity 
in our day, at least, confesses to a respect for that ideal 



2 4 


PREACHING WITH POWER 


Christianity which is theoretically taught. Comparing our 
lives with our theory it claims to gain no light. Such charges 
may be exaggerated, but they show us which way the wind 
blows. What is popularly termed Higher Criticism reveals a 
widespread uncertainty amongst theologians as to Inspira¬ 
tion of the Scriptures. Regarding the so-called Religions 
of the world as on the same logical plane with Christianity 
is another symptom of spirit-blindness. Materialism, Monism 
Theosophy, and Christian Science, with other semi-religious 
Modifications of ancient philosophies are the hastily ripen¬ 
ing fruit of a long-implanted error. Centuries of an emas¬ 
culated preaching, that made intellect take the place of soul, 
culture eclipse faith, and civilization usurp Christianity, now 
call upon us to reap the harvest of their logical results. 

Of course there are thousands who bow not to Baal; 
there are always enough to pass a Gideon’s examination for 
service; but the total effect of all Christian pulpits would be 
surprisingly increased if sermons were regarded as an intel¬ 
lectual means to a spiritual end : and faith considered more 
necessary than study. Sons of Thunder must draw their 
lightning by faith from heaven. The world is tired of doubts 
or hesitation, or half truths. Little consideration does it 
give the preacher who enters his pulpit doubting God or 
fearing man. And have we not every reason to manifest 
Faith in preaching truths that angels would love to deliver, 
to men whose eternal welfare is concerned ! 

Faith is just as indispensable to the sermon as it is to 
prayer, though in a different way. When people recognize 
in us something more than sincerity, or enthueiasm, or 
knowledge, or even belief, they will begin to cry out under 
our preaching. We have this faith, let us make use of it 
conscientiously, until people come to feel that we know 
whom we believe, and need not to touch the nail-prints to 
make God’s presence any more real. 

The Power of Piety is closely akin to faith and yet 
distinct from it. On the forehead of Aaron was inscribed 



PIETY A PREACHING POWER 


2 5 


“Holiness to the Lord.” This is the sure way to let our 
own light so shine that men will glorify God, for genuine 
piety is admired as cordially as its counterfeit is despised. 
All the tendencies of our times exalt the intellect. We 
have too many incentives to study and too few promp¬ 
tings to devotion; all of us are better scholars than saints, 
because we wish to be. 

But the success of continuous effort brought to bear 
upon our scholarship is a prophecy of what our piety might 
become if it received due consideration. 

Generally piety is left to itself; as men are accustomed 
to take thought for things in proportion to their least im¬ 
portance. What we are to eat, drink, and wear causes most 
anxiety, just as though God did not know we have need of 
these things that will be added unto us if we seek first the 
Kingdom of God, and his Righteousness. Even in Theo¬ 
logical Seminaries the class-rooms are better filled than the 
chapel; lectures more popular than prayer meetings. Not 
because prayer and holiness are discarded is this the fact; 
but because they are not regarded as elements of preaching; 
and further because piety is not supposed to require cultiva¬ 
tion like the mind. Although we do not so intend it, our 
over-development of the intellectual gives us the air of mere 
theorists, or partizans, which sadly robs us of much avail¬ 
able preaching power. 

It would be quite otherwise if we gave diligence to add 
to our faith those spiritual forces that would make us fruit¬ 
ful. Holiness is spiritual communion with God; a real and 
vital contact with Christ, as a graft draws luxuriance from 
the living Vine. Dwelling thus in Him we bear much 
fruit, have abundance of joy, and pray with certainty. 

Have these results no bearing upon the power of preach¬ 
ing? Do they not appeal directly to the ministry? May we 
not see in them some explanation of present inefficiency, as 
well as the promise of “greater things than these shall ye do.” 

The Power of Prayer. What our prayer is we are, 




26 


PREACHING WITH POWER 


and what we are our sermon will be. Prayer directs the 
thoughts towards the purest, greatest, aud highest of objects 
and thus tends to elevate and purify the soul. It fixes de¬ 
sires and affections upon the noblest accomplishments, and 
thereby increases such emotions. It fastens the gaze upon 
God until the soul itself is “changed into the same image, 
from glory to glory.” Perhaps best of all prayer can make 
us feel the presence of God so overpoweringly that we will 
repent in dust and ashes, and cleanse ourselves from all those 
lusts of the flesh which war against the soul. 

Finney like all successful revivalists depended more on 
prayer than on sermons: he said that “lack of personal 
Christian experience, in many cases is the reason of defect¬ 
ive preaching of the Gospel.” We must “save ourselves 
and them that hear us.” Jeremiah announced the same 
homiletic principle in saying “Their pastors have not sought 
the Lord : therefore they shall not prosper, and their flocks 
shall be scattered.” Professor Tyler, of Amherst, places 
prayer among the natural forces to be used by men. He 
writes: “Prayer enters into the very plan and structure of 
the universe. It is one of the elementary principles, or 
forces, in the original constitution of things— not less so than 
light, or heat, or gravitation, or electricity. It is an invis¬ 
ible, intangible principle; but so are they. It cannot be 
weighed or measured; neither can they. The material world 
was made for moral ends; and moral elements enter, as it 
were,into its composition—moral forces mould, so to speak, 
its masses, direct its movements, and control the course of 
events. And among these, prayer is perhaps the chief.” 

Frequently the success of the New Testament churches 
is contrasted with present results. Why not also bring out 
some other comparisons? For example the seven deacons 
of Jerusalem were all men full of faith and the Holy 
Ghost. Pentecost was preceded by a prayer-meeting lasting 
ten days and nights; in the weak privacy of an upper room. 
And the wonderful Second Pentecost, which opened the door 



PRAYER AVAILETH MUCH 


2 7 


of salvation to the Gentiles at Caesarea, began with “a de¬ 
vout man that feared God with all his house, and grayed to 
God always.” The Apostles— who were the leading, we 
might say the model, preachers of their time— complained 
that something should be done to relieve them; for 
“ It is not reason that we should leave the Word of God 
and serve tables.” Such remarks would to-day be interpre¬ 
ted to mean that more time was needed for preaching and 
study. Quite otherwise was the spirit and the custom of 
Apostles who ordained The Seven, saying “We will give 
ourselves continually to prayer and to the ministry of the 
word.” 

Our success now, great as it is in the aggregate, must 
be limited by the underestimation of prayer as a preaching- 
force. When a pastor is sought his mind and morals are 
scrutinized ; and if he is clever, studious, social, and eloquent 
the ideal is complete. Question as to his piety in its truest 
sense, is seldom raised; nor is serious inquiry made as to 
whether he is a man of prayer, full of the Holy Ghost, and— 
therefore—of power. A negative to such interrogations 
would not injure his reputation the slightest. 

Custom, like a miasmatic atmosphere, affects the most 
robust characters. Living amidst these influences the min¬ 
istry come to feel much the same. In theory they may exalt 
prayer, but actions that speak more correctly than professions 
show radical inconsistency. Whether the test be made by 
the comparative time spent upon prayer and upon study; or 
the anxiety exercised over each ; or the expectation of results 
from either; or the credit given to prayer or to the matter of 
the sermon when preaching comes to be powerful; under 
all such tests the average preacher would find his theory of 
the supreme importance of prayer somewhat neglected. 

For two thousand years the history of Revivals worthy 
of the name has uniformly attested the existence of Pente¬ 
costal Preaching Power with pristine intensity in Pentecos¬ 
tal Prayer. The biography of every succesful missionary, 




28 


PREACHING WITH POWER 


evangelist, or pastor abounds in proof of this fact. Spurgeon 
(whose greatness was manisfested in his earnest desire to 
make all preachers as successful as himself) has written a 
pamphlet called “ The Preacher’s Prayer,” published by 
the American Baptist Publication Society. It would be 
well for all ministers to read the numerous practical works 
on this subject. 

The Power of Love needs no demonstration, it is uni¬ 
versally recognized wherever present. Its homiletic value 
seems however to be frequently forgotten. Every one is 
sensible of the marvelous psychic influence which love im¬ 
parts to feeble words. Why should we not covet most ear¬ 
nestly such a gift and infuse all our sermons with its myste¬ 
rious charm ? Do we forget that it is one of the few elements 
of preaching particularly authorized in the New Testament? 
Was it for nothing that Peter must be thrice taught that su¬ 
preme love and feeding the flock are inseparably connected ? 
Must Paul remain the only preacher who should say “The 
love of Christ constraineth.” And did he intend to except 
the ministry when he showed the “more excellent way” of 
Charity? 

Very properly we study to make our sermons intelligi¬ 
ble and forceful: but we strangely overlook something which 
will accomplish that beyond the ability of Rhetoric! All 
do not comprehend language,but they fully understand love: 
its meaning and its force are instantaneous, universal, and 
complete. What better aid then could we wish? 

Would it not be a real saving of time for us sometimes 
to close our books, and ink-stands, and meditate upon sal¬ 
vation until love for God and man filled our hearts afresh? 
We would not have such reason to ask “Who hath believed 
our report,” if our love were so infectious that the people 
could not “hide as it were their faces from Him.” 

It is not the use of loving language that is here suggest¬ 
ed; that is liable to neutralize the force of love itself because 
it savors of affectation or pretense. Love in the heart is 



MORAL-SUASION PRINCIPLE 


2 9 


what we must encourage: it needs no vocabulary, or expla¬ 
nation, or apologist; for indeed “the heart speaks most 
when the lips move not.” Let the preacher be as careful 
to take a throbbing heart into the pulpit as he is to prepare 
the matter of his sermon, and this christ-like power will 
thrill his hearers. Indeed active love is the one thing needed 
most by those thinkers whose sermons are clear-cut and 
weighty but likely to be cold as ice-bergs, for it will impart 
a warmth necessary to make their very coolness refreshing. 
Or as George Herbert expresses it in his quaint fashion— 
“ Dipping and seasoning all our words and sentences in our 
hearts before they come into our mouths, that every word 
may be heart-deep.” 

The Power of Morality is one that might be assumed 
in the ministry, but daily developments wring from us a re¬ 
luctant confession of failure to completely sustain this as¬ 
sumption. 

Of course it would be folly to urge morality upon any 
who are hypocritical rogues at heart. Pretenders of this 
kind will creep into the most hallowed haunts. Well do 
they know that they must assume a virtue if they have it not. 

Amongst the sincere and true men who are preaching 
the Gospel fervently there is some need for caution against 
the entering wedge of insidious immorality in what might 
be termed little things. Compared with other men they 
might seem immaculate, but in those whose duty it is to 
present the church “ without spot or wrinkle ” the slightest 
taint is offensive. Both lips and lives must “ express the 
holy Gospel we profess.” 

Despite our religious avocations, pious companionships, 
and holiest professions, temptations to immorality will beset 
us. No man was more sincere than the apostle who said he 
certainly would not deny the Master, though he should die 
for it; and yet a few short hours found him both denying 
and cursing! Let every man who thinketh he standeth 
take heed lest he likewise fall! And when the preacher 



3° 


PREACHING WITH POWER 


falls he seems to sink lower than other men. Of all men 
preachers need most to watch and pray lest they enter into 
temptations. By them every appearance of evil should be 
shunned as deadly poison. Satan has no other means to rob 
them of the power they were ordained to exercise. Well 
does he know that if a preacher can be induced to take “ a 
little wine” for his stomach’s sake when he doesn’t really 
need it the down grade has begun. If coarse anecdotes,and 
impure witticisms can be made palatable, and double-entendre 
indulged in between brother clergymen the mind has already 
become clouded. Only the fure in heart can see God con¬ 
sequently Timothy was told “ keep thyself pure.” Anthony 
Comstock, a specialist in the sad history of impurity, asserts 
that “ Evil Imagination is the greatest foe. Upon its sur¬ 
face, as upon a putrid stream, float all other crimes. It cre¬ 
ates phantoms of sinful pleasure which quench spiritual life 
and produce spiritual paralysis.” 

The rhetorical power due to morality is clearly illustrated 
in women. Proverbially inconclusive* in their arguments, 
yet their persuasive power is well nigh irrisistible, undoubt¬ 
edly because of the magnetic influence of a spotless character. 

It is precisely such a force that the pulpit needs, so that 
men shall be persuaded though arguments happen to be il¬ 
logical. When David felt that a new heart had been crea¬ 
ted in him, and the joy of Salvation returned then he said he 
could teach transgressors so that sinners must be converted. 

The Power of Honesty deserves separate consideration. 
For some reason business men are suspicious of ministers. 
Perhaps in most cases it may be due to the lack of business 
training peculiar to clergyman : but whatever the explana¬ 
tion its rhetorical effect is so injurious as to demand unusual 
attention. 

Many preachers are culpably ignorant of business ethics, 
and cherish theories that are actually dishonest. Accus¬ 
tomed to exalt things divine they soon come to ignore the 
other duty of rendering to Caesar the coin of the realm. 




HONEST IN THE SIGHT OF ALL 


3 1 


Pastors are more usually weak on financial matters than on 
anything else open to criticism. They may demand more 
than their due and seem to be greedy of filthy lucre ; or 
more likely they are too negligent and timid as to the busi¬ 
ness policy of their churches: both extremes being hurtful. 
Paul’s early zeal led him into the error of preaching for 
nothing. At Corinth this was used against him so mali¬ 
ciously that he endeavored to explain his reasons in I Cor.ix 
and afterwards (II Cor. xii 13) begged their pardon for do¬ 
ing them that wrong. Carelessness in finance leads to a dis¬ 
regard of business principles, which tends towards practices 
that are unintentionally dishonest. 

Unlike most men the clergy have little control over their 
income. It is in the hands of others, and comes, if at all, 
irrespective of “ value received.” A pastor is paid whether 
he does what was expected of him or not. Herein lurks a 
danger where only a special benefit was intended. Besides 
this temptation to gradually overlook the necessity of a fair 
equivalent for money", the ministry enjoy many discounts and 
gratuities that tend still more to dull their sense of honesty, 
if not also of self-respect. 

Money is the day-dream and the night-mare of the 
children of this world. Theology to them is an unknown 
science; but their confidence in what we preach is at pre¬ 
mium or discount according to our common honesty. If we 
are false in earthly things they conclude that we are also in 
things heavenly. Business men will cheat eachother, deal 
in questionable investments, take advantage of legal tech¬ 
nicalities to sustain their reputation for integrity; all this 
is “ business,” which does not affect their “ standing ” a- 
mong themselves. But they are so convinced of the rascal¬ 
ity of such methods that any approach towards them by the 
preacher brands him at once. 

Indeed ministers cannot be too careful and strict. A 
failure to enclose stamps for return postage in letters of in¬ 
quiry, has kept many an eloquent man below his intellectual 




3 2 


PREACHING WITH POWER 


level. Tardiness in paying rent and other domestic expen¬ 
ses often accounts for small congregations and smaller enthu¬ 
siasm. Disregard of engagements to meet business-men 
blunts the points of keenest arguments ; for honesty means 
punctuality, on the principle that “ time is money. ” Like¬ 
wise when the pastor interferes with a man’s business duties 
he is considered dishonest in robbing him of valuable time. 

Pastors therefore are to “ provide things honest in the 
sight of all men,” not merely as men, or as Christians, but 
as Preachers , because their “ commercial rating ” actually 
affects their pulpit rating. When our “ word is as good as 
our bond when our note at the bank will be accepted with¬ 
out security; when everyone is anxious to have our patron¬ 
age, on credit if we require it : in other words when the public 
can find no fault 'with us as ?nen , then will they crowd to 
hear us and believe every statement about religion that we 
make whether or not our language is eloquent, or our argu¬ 
ments correct. This element of Preaching Power is under¬ 
valued by many, but is indispensable to all. 

The Power of Good Manners is likely to be ignored 
because it is so intimately associated with foppery, affecta¬ 
tion, and downright hypocrisy. But the mere superficial 
“ vogue ” of etiquette is not what is meant by good manners ; 
though even that is not to be despised. 

Some might question the propriety of classifying good 
manners with elements of character. If however “ Manner 
makyth man,” and the Sage of Concord be correct in assert¬ 
ing that Good manners are made up of petty sacrifices, then 
there is a vital relationship between our manners and our¬ 
selves. Like all outward acts they either truly express the 
inward soul, or by continued exercise react upon it. 

While we are not to conform to this world in its sin, 
we are, like our Master, to increase “ in favour with God 
and many Where there is no sacrifice of principle we 
should behave becomingly; “ And I say unto you, Make to 
yourselves friends of the mammon of unrighteousness.” 




GIVE NONE OFFENSE 


33 


It is one thing to avoid the habits of a pharisee who 
washes his hands ostentatiously before meals to show his su¬ 
periority to others, it is quite another thing to disgust your 
friends by eating in a slovenly way with soiled fingers. 
Certainly there can be no doctrine of the Bible that demands 
putting knife instead of fork to the mouth! Does the pub¬ 
lic chewing of tobacco, with its unattractive, and discour¬ 
teous accompaniments enforce the eschewing of all evil? 
Who can expect-to-rate upwards in the scale of personal at¬ 
traction if he expectorate downwards upon the costly carpet 
of parlor or church ? Has the handkerchief any evil influence 
which the bare fingers can exorcise? Is kindness a sin, and 
self-forgetfulness an error? Is it a sign of impiety to say 
“ please,” and “ thank you,” and use other polite expres¬ 
sions? Do we prove the doctrine more divine by making 
most trouble for our friends, and shocking their expectations 
of propriety? 

And as to dre.ss; is there any style that belongs to min¬ 
isters by Scriptural authority? If not, is there some Law 
forbidding them the latest fashions: and how old must any 
fashion be to become Clerical, or even pious? 

Unless some Scriptural statement or inference comes 
into conflict with social amenities, should we not, like other 
men, exercise what taste we have in conforming thereto? 
Many preachers would be welcomed into wider usefulness 
if they did not so unnecessarily offend harmless tastes. 

Character is the Living Sermon to be prepared as 
much as the Discourse. Every phase of personality becomes 
an element of Preaching; whereby systematic cultivation of 
character pays even better dividends than systematic study, 
since the possibilities of soul-growth are unlimited as com¬ 
pared with the mind, because the outward man is decaying 
while the inward man is improving day by day. 

We know better than other men just how to develop 
character, our teaching is clear on that; let us practice what 
we preach, that our preaching shall become more practical. 



34 


PREACHING WITH POWER 


CHAPTER III 

PASTORAL PREACHING. 


/Sj^HURCHES have drawn a dividing line between what 

the minister does in the pulpit and out of it. Preach¬ 
ing and Pastoral-duties are regarded as fundamentally dis¬ 
tinct although of course related. Every pastor must do 
something of both, but he is not expected to excel in both. 

One man is said to be “a good pastor but a poor preach¬ 
er”, or “an excellent preacher but no pastor.” Very sel¬ 
dom can one get credit for performing both duties equally 
well, because the public regard them so distinct that differ¬ 
ent talents are required for each, which only a genius 
could master together. 

Preachers who are accustomed to this practice uncon¬ 
sciously adopt its working theory, and select one or the 
other of these phases of ministerial activity for their spe 
cialty. Like attempting to speak two languages they 
count it no disgrace to fail in one, if the other is mastered. 
As water can rise no higher than its level, so theory limits 
attainment. Believing these duties to be distinct the pastor 
cannot possibly make specialties of both. 

No Such Distinction is warranted by scripture or com¬ 
mon-sense. A similar division of Christian life into the sa¬ 
cred and the secular has wrought incalculable harm. But 
the New Testament knows nothing of these ingenuous dis¬ 
tinctions. Our “whole spirit, and soul, and body” must be 
preserved blameless : whatsoever is done in word or deed 
must honor God : serving the Lord by being diligent in bus¬ 
iness as well as fervent in spirit: couples are to marry “only 




THE PULPIT OF THE HEART 


35 


in the Lord:” servants are to obey their masters for the 
Lord’s sake : and even water given to the thirsty must be 
“because ye belong to Christ.” 

In like manner the Scriptures unify the life and duties 
of the ministry. Separate abilities are indeed recognized, 
but not distinct responsibilities. 

As in religion so in preaching the Man himself is the 
objective point. One man has the faith to eat meats offered, 
to idols whereas another is weak: so preachers limit them¬ 
selves according to their several abilities: but that does not 
authorize the deification of idols in the one case, nor sepa¬ 
ration of duties in the other. In the latter case ignorance 
alone misleads our consciences as to the duties of preacher 
and pastor. 

Good Pastors are Good Preachers because preaching 
is not confined to the pulpit. What Dr. Cuyler terms Ser- 
?nons in Shoes is often more effective than sermons in words. 
Indeed they belong together. As the organ is not music so 
the discourse is not preaching, Beecher very wittily wrote 
“ A minister should care nothing for a sermon however good, 
for Christ does not say I will make you fishers of sermons.” 
If the process by which we affect the conversion and sancti¬ 
fication of men must be called Sermons, then the entire life 
of the preacher is the Sermon , in the pulpit and elsewhere. 
This is the only theory that accords with the facts. An 
examination of the purpose of the sermon will fully substan¬ 
tiate this theory. 

The Hearer is the Real Pulpit in which pulpit you 

are to persuade men. Its door is closed against Jesus as 
selfishlyjas the synagogue at Nazareth. Our Saviour sends 
his ambassadors who may exercise tact sufficient to open hu¬ 
man hearts to them that may eventually welcome Him. 

Preaching is far different from simple teaching; hence 
the scripture couples in one expression “Pastors and Teach¬ 
ers.” Lecturers, theologians, philosophers, teachers and 
reformers merely demonstrate something, logically, objective- 





PREACHING WITH POWER 


3 6 


ly, mentally, making it clear, attractive, and convincing. 
All of this may be done in the pulpit. But Preaching de¬ 
mands this and very much more: because it is to convince a 
man against his will; to make him like what he hates; to 
compel him to act contrary to his former prejudices and in¬ 
stincts, and believe what he cannot see. 

Consequently it demands every possible means of per¬ 
sonal influence. Business men know the value of the per¬ 
sonal qualities of their salesmen, agents, and commercial 
travelers. Merely informing the public of the bargains 
they have will not suffice. But people are far more ready 
to deal with even unscrupulous merchants than they are to 
accept Christ; which should teach us the urgent need for 
being “ Instant in season, out of season,” that is, in the 
pulpit and out of it. Paul’s latest advice, based upon years 
of varied experience, was what is needed by all young preach¬ 
ers, “ Make full proof of thy ministry.” 

Preaching is a Complex Process for which separate 
agencies are not sufficient. A pastor may be socially ad¬ 
mired, universally respected and loved, and seem to possess 
every single element of the ideal preacher, while his work 
is disgracefully barren of spiritual results. Some of the least 
successful men are the most pious and the best educated. 
Unconsciously or intentionally we must use all the combined 
forces we can command in order to preach ; this was the 
spirit of Whitefield who said “ I want more tongues, more 
bodies, more souls to use for the Lord Jesus. Had I ten 
thousand he should have them all.” Such is the determina¬ 
tion of all who watch for souls as they that must give account 
thereof to God. Sermons neither begin nor end in the pul¬ 
pit. Like Paul the true preacher teaches publicly and 
from house to house,” which is what Herbert calls “the 
Parson’s Completeness,” acting upon the promise “ Lo! I 
am with You always,” not simply with your words. 

Influence, Not language. In ritualistic churches the 
sermon holds a .decidedly subordinate place. Other Christians 


NOT WISDOM OF WORDS 


37 


on the contrary exalt the sermon ; they would be surprised 
at nothing, the scenes of Pentecost being their ideal. Re¬ 
sult is therefore expected during the delivery of sermons. 
Other portions of the public services are considersd indis¬ 
pensable; other activities of the minister are appreciated; 
but the Sermon alone is looked to as the center of effective¬ 
ness, and the focus of a man’s power. All “results” are 
ascribed to his “preaching,” by which he is tested, classi¬ 
fied, and valued. Preachers themselves fall in with this pe¬ 
culiar tendency and become as super-sensitive over their ser¬ 
mons, as they are likely to be indifferent concerning the ef¬ 
fectiveness of other duties. Every conversion must be traced 
to some ser?non, so that no spiritual results are looked for 
without meetings and Sermons. 

Since pastor and people thus insist upon The Sermon be¬ 
ing the channel of spiritual results, then facts compel us to 
define the Sermon as Influence rather than language. 

Nothing could be more evident than this truth, which 
is overlooked by reason of the universal habit of regarding 
the sermon as a discourse whose power is due to language 
and delivery. How often persons holding this popular 
opinion are puzzled at the success of “poor preachers,’’men 
of no scholarship, “gifts of speech” or graces of oratory. 
In like manner the Sermons we regard as our very best, upon 
which was spent the greatest care and study, from which, 
according to current theories, the surest results were to be 
expected, have disappointed us—unless flattery be the ob¬ 
ject. Almost uniformly the sermons that were hastily 
prepared, crudely formed, and awkwardly delivered have 
borne the hundred-fold,because we used all other influences. 

Further proof of this is to be seen in the published Ser¬ 
mons of Whitefield, Edwards, Spurgeon or any successful 
preacher. It is a common occurrence to hear people say “I 
don’t see anything in this sermon to cause such results.” 
The so-called “Sermon” on the day of Pentecost has been 
criticized in like manner. On the other hand those sermons 





38 


PREACHING WITH POWER 


that make the best reading have generally been barren of vis¬ 
ible results when preached. 

It might be claimed that the principles of Oratory ex¬ 
plain this un-printable element in the power of the circum¬ 
stances and the occasion. This is true in a measure and also 
proves that even secular discourse draws its power from In¬ 
fluence outside of language. But as the greater includes the 
less, sermons combine all the good influences that orations 
control, with the nobler and more powerful elements pecul¬ 
iar to Christianity. 

Why is it that the average foreign-missionary is more 
successful than the average pastor? It cannot be due to 
language in those who are mumbling awkwardly a strange 
tongue. For example, how did Livingstone exert such 
marvelous power amongst those savage Africans? We 
know that their languages are too crude, even if he had per¬ 
fectly mastered them, to permit of that degree of rhetorical 
structure and oratorical finish which we invariably associate 
with such results. And in every mission-field similar expe? 
riences are repeated. 

In view of such examples we must admit that it is not 
the language but something quite distinct which occasions 
the results expected from Gospel Preaching. Language is 
not only a medium of thought but also a vehicle of personal 
influence. In some cases, such as technical instruction, that 
influence is out of place and must be suppressed, as it may 
be. But the Pulpit is not the professor’s chair, nor the 
teacher’s desk, for unimpassioned lectures or even brilliant 
essays; of all places this demands the most constant exercise 
of personal inflluence. Knowing the terror of the Lord how 
can we do less than attempt to persuade men! 

Undoubtedly we are to teach the principles of the doc¬ 
trine of Christ but it is to be upon the principle that only he 
who does His will shall ever know of the doctrine, so that 
the object in strictly doctrinal preaching is to persuade men 
to do something , not to learn anything theoretically. 




THE HEARER IS THE TEXT 


39 


This can never be accomplished against all that the Gospel 
has to conquer, either by the power inherent in language, 
or by the added resources of delivery. It demands all the 
available influences of the preacher, the church, and the 
Holy Spirit combined. 

Sermons Reform Habits that are clung to tenaciously 
both from custom and choice. Every sermon should aim at 
a single habit, and carry the process of its reformation to 
some definite stage. Anything short of this should not be 
called a sermon, as Beecher said of someone “ He did not 
preach, he merely gave forth so much theology.” 

Instead of studying the text, the subject, the plan and the 
matter of every sermon—although this is needful—we must 
give closest study to the hearer, and to every means likely 
to influence him to reform the particular habit the sermon 
has in view, or at least make some effort towards reform. 


.Ebelrjj £ffecfibe §elrfi)0J):~ 


DISCOVERS THE WRONG 

AIMS TO ACT WISELY 

HABIT OF THE HEARER 

UPON HIS 

In his relation to the Teaching of 

PREJUDICES, 

the particular discourse, and has 

PERCEPTIONS, 

no purpose in view short of com¬ 

REASON, 

pelling him to begin to build up 

EMOTIONS, 

THE NEW HABIT. 

and then his WILL, in this order 


The discourse therefore is a tneans to an end, and only 
one out of many to be employed. As to the Discourse itself 
Homiletics gives the latest methods and maxims. But to 
Preach with Power demands much that is beyond the sphere 
of homiletics. Instead of considering the text as the most 







4 ° 


PREACHING WITH POWER 


important fact in any sermon, we must come to regard the 
Hearer as the most important, and next to him the Preacher : 
all other things, including the Text, Subject, Doctrine, and 
the Truth itself are simply instruments or tools by which 
the one acts upon the other. 

Like a beloved physician the successful preacher studies 
his patient, to make a careful diagnosis; which is the best 
test of his skill and the only guide of proper treatment. 
The Matter of his sermon is the Drug Store from which the 
Plan, as a Prescription, compounds the remedies in skillful 
proportions; this dose is administered in the Conclusion; 
all helpful circumstances having been drawn upon as need¬ 
ed to do the nursing. 

The winner of souls is wise. The fisher of men studies 
most of all his fish, their haunts, habits, and preferences, so 
that he can prepare the right bait; or net, and even then de¬ 
sires heavenly guidance as to the right side of the ship. 

Every such preacher will discover the present condition 
of the individual hearer or class he is about to address. He 
will give more study to the existing prejudices of his hear¬ 
ers, both for and against the duties involved, than he will 
to analyzing the Scriptures on the subject. When his diag¬ 
nosis is correct, and distinct, his mind will rapidly call up 
the most suitable remedies from the Pharmacopoeia of Scrip¬ 
ture. Thousands of ministers are wearing out their lives, 
and burning up the precious gray-matter of their brains in 
the obscure search after text first and plans last—abnormally 
isolated from people and their needs. If they only knew 
how much easier, pleasanter, and more effective it is to 
preach rather than to sermonize, they would be no more 
careful and troubled about many things. The One thing 
needful is a person. When we understand the tactics and 
strategy of those we expect our sermon to conquer, all our 
knowledge of scripture, homiletics, rhetoric, oratory and 
everything else marshalls itself before us with the precision 
and the order of a trained army for us to place in battle array. 



PRIVATE PREACHING 


4 1 


Habits Die Hard partly because we are creatures of 
habit who naturally cling to them like life itself, but chiefly 
because we prefer the old and especially the worse habits. 
As one of the Broaddus family used to say whenever he vis¬ 
ited a Sunday School, meanwhile illustrating his statement 
by taking a fresh chew of tobacco—“Habit, from the Lat¬ 
in verb to have, is something that has you .' 1 ' 1 But we have 
centuries of testimony to the possibility of reforming the 
most inveterate and persistent habits that ever dominated 
the will of man. If God be for us there are no tasks too 
difficult, and he has promised to be with true Gospel Preach¬ 
ers alway even to the end of the Age. Habits must change ! 
It can be done but not by men who come into the pulpit 
to read, recite, or preach a “Sermon,” and then go off to 
prepare another—like those soldiers who all marched up the 
hill, and then marched down again! 

Private Preaching is a fellow-helper to public preach¬ 
ing, and sometimes the more effective. It is indeed a mis¬ 
take to suppose a large audience necessary to preaching. 
Was it not preaching of an ideal kind that the woman 
heard at Jacob’s Well when she was the only listener? When 
Paul and Silas taught the jailer at midnight so that he re¬ 
pented, believed, and was baptized, did they not preach? 
Who would not like to preach a sermon as successful as the 
one that converted the Eunuch? Private-preaching-power! 

Thus has it ever been. When Paul preached before 
the whole town of Athens the success was small compared 
with his sermon to Lydia and other individuals, especially 
when his only audience was the single soldier chained daily 
to his wrist. In our own day the man who confines his 
preaching to the pulpit seldom sees spiritual reforms take 
place under his influence, He may draw crowds and please 
or excite them. He may preach politics, or morality in line 
with the personal influence of many others and seem thus 
to be successful. But almost never do spiritual results take 
place without some person’s persistent influence. Often 



4 2 


PREACHING WITH POWER 


this power is unseen and overlooked. The preacher may 
get credit due to some dear old bed-ridden saint who has 
written a list of bad cases to pray for every day, and God is 
sending the answers. Sudden conversions take place under 
some dull sermon; but they may be due to the almost for¬ 
gotten prayers of father or mother, or the promise made to 
some consecrated friend years before. It maybe questioned 
whether any person was ever converted by reading the Bible, 
or hearing a public sermon, without some strong personal 
influence being also operative. Evangelists come to some 
place where either Pastor, or people, or both have been pa¬ 
tiently, and prayerfully exercising their Christian influence 
in daily intercourse with sinners, but without the result be¬ 
ing shown. The tree has been planted, digged about, ma¬ 
nured, tended, watered, and pruned, until only a few days 
of sunshine are needed to bring out blossoms and fruit as if 
by magic. It is simply this which is done by the visiting 
preacher, or Evangelist, and in a few days he gives a vigo¬ 
rous shake; when, behold the ripe fruit, and the green with 
it, sometimes, comes rattling down so there is not room 
enough to contain it. At once the conclusion is reached 
that this Evangelist is a more powerful preacher than the 
humble and abashed Pastor. Whereas the truth is that the 
former merely gathered what the other had grown; the Pas¬ 
tor had labored and the Evangelist had merely entered into 
his labors. 

There are Evangelists who know the inefficiency of ser¬ 
mons alone; who realize that there are two heads to a sermon 
and they are on the bodies of preacher and hearer. A pub¬ 
lic and a private phase should be found in every seruon; 
preached in the pulpit and ont of the pulpit—wrongfully 
classified now as two distinct duties, Preaching and pastoral 
work. Such Evangelists, like Moody and many others, look 
upon their sermon and prayer, and songs, and hall, and ush¬ 
ers, and books, and comfort, and time of service, with every 
slightest detail as so many separate portions of PREACH- 





MEN FOLLOW LIKE SHEEP 


43 


ING the Gospel. Their sermons very seldom would pass 
criticism in a seminary, but they go with a success that 
any theologue might well covet. Men of such views are 
more successful than Pastors of other views, because they 
know that cause and effect are part of God’s laws, and they 
are using the proper influences to persuade men. 

The Actual Introduction to every effective sermon is 
lived , not merely spoken. No hearer is going to break off 
any habit, even of opinion, just because you say so or because 
you prove conclusively that he ought. It is proverbial that 
any person who is convinced against his will remains of the 
same opinion still. There must be something in the preach¬ 
er himself that seems to compel the hearer to do what he 
doesn’t wish to do. People do not argue themselves into 
sin, though they invent ingenuous excuses afterwards, and 
so they will never be reasoned out of sin. All of us sin 
against our reason; for, when we would do good evil is 
present with us. Every sinner became such by the personal 
influence of someone: for all are members one of another ; 
all we like sheep have gone astray, and as all the flock do 
precisely what the leader does, just so evil communications 
corrupt good manners. 

Private Preaching is therefore but a common-sense coun¬ 
terpart of the methods of Satan and his helpers. They em¬ 
ploy every means to secure their objects, and we are to do 
the same. It is here that the children of this generation are 
wiser than the children of light. When Paul said “I have 
caught you with guile,” he showed his approval of this the¬ 
ory. 

The Introduction to a sermon is not an introduction to 
the subject, but an introduction to the prejudices of the 
hearer. These prejudices meet us before we say a word; 
they are either favorable or unfavorable, or both. Success 
depends upon our discovering them, by intuition or evidence. 
Precisely what an agent must do to make a sale is the prob¬ 
lem before every preacher. 



44 


PREACHING WITH POWER 


We may enter the pulpit and there employ the truest 
logic, set on fire with zeal, and thrilling with sympathy: but 
if these prejudices continue against us, or our people, or de¬ 
nomination, or related persons, all of our masterful sermon 
becomes an “effort,” a mere display of fire-works, beautiful, 
charming, exciting, but leaving the spectators as it found 
them. 

Piety, Heart-power, Enthusiasm and Oratory are in¬ 
deed wonderfully potent, but before these magnetic forces 
can electrify the hearts of our hearers, the poles and wires 
must first be erected from house to house ; these may last 
through our pastorate, but even then they need inspection, 
and adjustment, especially after storms or accidents, or tam¬ 
pering by enemies. Every sermon too has a different volt¬ 
age, and current, which require alteration of internal re¬ 
sistances. Even rheostats and transformers will be neglect¬ 
ed unless we keep a proper watch upon them. 

No Pastoral Visiting should be allowed to displace 
Pastoral Preaching. The Pastor is neither a social friend, 
nor a physician to “visit” people; he is better than either, 
a friend of God and a healer of spirits. His social quali¬ 
ties will manifest themselves quite as well while he recog¬ 
nizes his supreme duty as a Preacher. Any Pastor who de¬ 
generates into a mere society man, who makes purely social 
visits only in accord with etiquette will lose his power as 
certainly as did Samson. By this is not meant that a man 
must be unsocial, or professional, or artificial, always “ talk¬ 
ing religion;” far from that. It is that every visit should 
be consciously used to aid one’s work as a Preacher, and 
not be wasted in purposeless talk. Outwardly our visit may 
seem purely social, while within us is the keen and quiet 
intention of the experienced angler who is willing to spend 
hours and days in seeming idleness so that he lands the fish 
at last. Frequently the very best Introduction we can 
make to all sermons is this social intercourse that seems to 
have no “ religion ” in it. People have come to think that 



BEHOLD THE MAN 


45 


ministers are unlike other men, or else are in the work for 
revenue only. In either case the prejudice will shut doors a- 
gainst the sermons, We must take pains to remove this o- 
pinion while seeming to be unconscious of its existence. 
Living with the people and not in King’s palaces : dressing 
like the people and not clothed in soft raiment : talking, and 
feeling, and thinking like the masses will make the common 
people hear us gladly. Nor do we need to lose our dignity 
such as belongs to self-respect, though we should abolish 
that affected dignity of tone and manner which pharisees 
associate with religion. 

Much ot our teaching is wasted because Christianity is 
regarded as belonging to the rich, or the more fortunate in¬ 
dividuals. These conditions which are the inevitable results 
of conversion have come to be misinterpreted as prerequi¬ 
sites. The Salvation Army has arisen to correct this mistake 
amongst what are called the lower classes. But in every 
church a similar theory, like a wall of Jericho, keeps out 
God’s leaders from many hearts in more cultured homes. 

Showing the people that we are men of like passions 
with themselves will make more real all the doctrines we 
assert. Letting them behold our trials and need for faith 
will exert a resistless force when we come to urge a life of 
faith. In other words when we are preaching every day 
through life and character, and are not like the little bird in 
a cuckoo clock seen only at the set time to be heard; when 
with us it can be said “ Behold the MAN,” then will our 
sermons have a fair hearing. 

We might as well use a foreign language, as to expect 
any sermon to be understood when uce are misunderstood. 
The real Introduction to every sermon must be studied before 
the looking-glass of our reputation. 

No Professional Visiting should be tolerated like that 
of a physician who must be summoned. Many Pastors fall 
into this trap of sermon-paralysis. It is the duty of people 
to notify their pastor whenever they need him unexpectedly; 



4 6 


PREACHING WITH POWER 


but it is wrong for him to require such notice always. 

No Hap-hazard Visiting should be encouraged by one 
who aims to Preach with Power. And much that is deem¬ 
ed systematic is really hap-hazard. Any visiting is hap¬ 
hazard that does not have a special result in view. We may 
district the town, and call on every family with the preci¬ 
sion of a postman; but if we have no definite purpose beyond 
“ making the call ” we will waste the wonderful force lat¬ 
ent in every such opportunity. A book-agent who made 
such calls might be well received but would sell few books. 
When preachers look upon their lives as belonging to the 
Lord, to whom every single moment is precious, and for 
whom every latent influence should be eagerly engaged, 
then will Preaching become Powerful and the Ministry less 
professional. Our zeal should equal business methods! 

Sermonic Visiting beats the path to a Powerful Pul¬ 
pit. As in a sermon each sentence adds but little to the dis¬ 
course, and yet it is needed to help secure the entire effect; 
so each visit should be skillfully adapted, like words written 
beforehand, to exert their influence fittingly when the ser¬ 
mon itself is delivered. 

The value of this method is evident whenever tried. We 
rush to the homes of new residents to secure their attendance 
upon our church rather than elsewhere, or to transfer their 
membership. Our sermon seems directed especially to them 
next Sunday because of this Sermonic Visiting. Likewise 
whenever we visit persons under conviction of sin, or in 
great distress, intending to follow the visit with a suitable 
sermon, how effective such Sermonic Visiting proves itself 
to be when the Public Preaching rounds out the entire pro¬ 
cedure! Under pressure we thus instinctively do right. 

Exceptional interest takes care of itself; what is needed 
is some plan that will enable every Pastor to avail himself 
of these Home Forces amidst ordinary circumstances. 

a. Plan Sermons Ahead ,whether you announce them or 
not. 



THEIR PORTION IN DUE SEASON 


47 


b. Have a Variety of Objects , not merely that you avoid 
ruts of teaching or style—which considerations are beneath 
the noble purpose of Preaching—but so that no class of 
hearers shall be neglected, and that everyone shall receive 
his portion in due season. 

c. Have Some General Plan around which these various 
sermons can be arrayed. For example :— 

IN EVERY MONTH, 

The First Sunday is Pastoral Sunday, for subjects that con¬ 
cern the church in its relation to local failings 
and duties; and whatever seems most impor¬ 
tant to you as its Pastor. 

The Second is Doctrinal Sunday, for the orderly presenta¬ 
tion of the greater Doctrines of Christianity. 
The Third is Mission Sunday, for regular instruction in the 
duties and triumphs of the people in this work. 
The Fourth is Denominational Sunday, for the systematic 
consideration of those peculiar truths which 
our denomination is supposed to foster. 

The Fifth is Children’s Sunday, with sermon especially ad¬ 
apted to the little-ones, who will pay better 
attention to the rest while waiting for these. 
-o- 

With some such easily remembered scheme our entire 
work becomes unified, progressive, comprehensive, business¬ 
like, and yet thoroughly flexible. When we know what 
classes of sins or habits are to be considered a week or two 
ahead, we can call upon those persons who need probing, or 
preparing, and transform our indefinite “ pastoral work ” 
into a portion of some sermon. In such visits material of 
the most effective kind will be gathered and the time saved 
that otherwise might be spent in doing what the witty Dr. 
Henson calls “ Fishing in the inkstand without getting one 
bite.” This peripatetic philosophy shows us the source of 






4 8 


PREACHING WITH POWER 


that wisdom which leads to the greatest successes. By this 
we “ visit ” in exact compliance with Scripture ( Jas. i 27 ) 
where the word literally means to look around, to observe, 
to visit with a purpose. Such intelligent observation of the 
congregation will hasten, delay, and alter our discourses:— 
we may have to wait for years; but no sermon is wasted, for 
when the hearer is found to be in the right condition, then 
for the first time can we speak with the power that always 
accompanies the word spoken in season. 

A certain Pastor had preached ably enough but in vain to 
convert a group of infidels. He visited their homes frequent¬ 
ly without seeing the coveted opportunity to drive the har¬ 
poon. Cautious investigation revealed the particular cause 
of their impenetrability. They were intrenched behind a 
profound conviction that Free Masonry was superior to 
Christianity. This pastor was no Mason but was striving 
to place them on the only eternal foundation, like a wise 
master builder. For three years there seemed no likelihood 
of change, and no chance to remove this prejudice which 
slammed a door in the face of all his sermons to them. 

But one day he called at the home where two of them 
resided, and ringing heard no response. Some instinct seem¬ 
ed to bid him enter, so he clambered up into a high win¬ 
dow and going up stairs found these men seriously ill. 
Their wives were away and they had been too helpless to 
open the door or send any word to friends. When they be¬ 
held the Pastor come thus to their rescue before any brother 
Mason their stubborn prejudice crumbled into the dust of re¬ 
morse. And after that every sermon had a decided effect 
so that they became active Christians in a short time. 

This single example will make clear the necessity, op¬ 
eration, and power of Pastoral Preaching. 

The Real Conclusion to any sermon is also preached 
outside the pulpit, as Jesus took his disciples aside and ex¬ 
plained his parables more clearly. A Sermon is not done 
when it is delivered or it would come under the ban of the 



DOERS, NOT HEARERS ONLY 


49 


old Latin proverb, “ Voice and nothing more.” One ser¬ 
mon done is worth a thousand heard, because “ Not the 
hearers of the law, but the doers of it are justified.” Presi¬ 
dent Finney taught that “ A truly successful preacher must 
not only win souls to Christ but must keep them won.” 
Preaching without practice has wrought great harm. Every 
possible statement that can be made from the pulpit has 
been heard so often as to become ineffective. Being forget¬ 
ful hearers, instead of doers of the work, they look in the 
law as in a mirror, see themselves as sinners, and then dis¬ 
persing from church-services without further relation to the 
sermon, they forget what manner of persons they were. 

The same Gospel is either a savour of life, or of death. 
Preachers have the fearful responsibility to SO preach that a 
multitude shall believe, which cannot be done sometimes. 

These evil results are seen most in those places where 
the Scripture has been perverted by the mercenary greed of 
those who starve their souls, and harden their hearts, by 
“ once a month preaching.” Although there are excellent 
Christians amongst these goats ; such churches are as celebra¬ 
ted for dissentions as for excess of “ revival preaching.” 

Suppose Philip had delivered a formal sermon to that 
Eunuch, made his salutations, and politely left him to go to 
Azotus, his next appointment! all one-sided; faith without 
works; precept without practice; form without substance; 
doctrine without obedience; preaching without probing; 
public, general, impersonal preaching instead of private,di¬ 
rect, personal, conscience-searching conversation. He was 
Pastor to the Eunuch the few hours he had to convert him. 

Spoken sermons can accomplish much, but their full 
effect demands, like some medicines, an after rubbing-in. 
We may teach people theories by this lecture-system, but 
skill can only be acquired by the laboratory-system. No 
man has ever purified the life of a community without doing 
more than talk : “ always bearing about in the body the dy¬ 
ing of the Lord Jesus, that the life also of Jesus might be 

5 




5 ° 


PREACHING WITH POWER 


made manifest.” •“ Love, as I have loved you.” Many good 
men stumble along in their work, lamenting the success they 
need not lack, and really harming the souls they desire to 
save, as physicians can look back upon deaths due to their 
earlier ignorance. Peter was prepared for homiletic work 
before the experience that Jesus referred to when he said 
“ And when thou art converted strengthen thy brethren.” 
Multitudes of Pastors have experienced a conversion from 
sermonizing to Preaching, from delivering discourses to 
making their whole lives a Sermon. Like Andrew Fuller 
who said of his earlier years “ I never entered into the true 
idea of the work of the ministry.” 

Dr. Broadus said “ Preachers may add immensely to 
the influence of their preaching, whether it be good or not, 
by administrative tact and toil, and by personal dignity and 
worth.” But these, like all other forces, must be purposely 
and intelligently used to make them most effective. 

As Napoleon rode around after every battle to see who 
were struck, or why the shots failed to penetrate, so must 
the faithful preacher follow his pulpit-shafts that the work 
may be completed. This, and nothing less, is the real Con¬ 
clusion of any sermon. 

The length of a sermon therefore cannot be measured 
by the watches that rudely snap in church. But those Pas¬ 
tors who recognize the value of this Pastoral Preaching and 
its extent will take less time in the pulpit and do their best 
work out of it: their sermons becoming “ four-square,”their 
length being measured by their depth and breadth. 



AND HOW SHALL THEY PREACH 


51 


CHAPTER IV 


PULPIT PSYCHOLOGY. 


'ffifeAVID i ns ti nct i ve ly recognized a deep principle of 
homiletical philosophy when he exclaimed“ Create in 
me a clean heart O God; and renew a right spirit within 
me. * * * Restore unto me the joy of thy salvation, and up¬ 
hold me with thy free Spirit; then will I teach transgressors 
thy ways, and sinners shall be converted unto thee.” It 
is not enough to teach God’s ways no matter how logically 
or entertainingly. To make men give up cherished habits 
is utterly beyond the reach of Logic, Rhetoric, Oratory or 
the unaided arts of Discourse; yet this must be done ! 

A Definition of Preaching that ignores this purpose 
is unscriptural as it is inadequate. Preaching therefore is 
a process by which God’s truth enters into the mind of man, 
and acts upon his will so effectually that his life shows the 
decision for or against. 

More than Mental processes are therefore to be em¬ 
ployed. God himself must be with both preacher and hear¬ 
er in order to accomplish the forming of a “new creature” 
in “such as should be saved” under our preaching. 

God’s part of this work maybe counted upon confident¬ 
ly, because he is more willing to grant us his Spirit than 
we are to please our children. 

More Than Speech, 110 matter how eloquent, must be 
employed amongst those forces that are human in the sub¬ 
lime work of Preaching. The sermon, or discourse, is but 
a single vehicle; the entire process of acting upon the head, 
the conscience, the heart, and the will of the hearer is what 




52 


PREACHING WITH POWER 


constitutes Gospel Preaching. 

It Embraces Everything, and every method that can 
produce the required effect. The heavens declare the glory 
of God, but only unto them which are exercised thereby. 
The Psychology of the Pulpit regards every phase of human 
influence, physical, mental, moral, social, and spiritual ;and 
it studies every available means of exercising these forces. 

It was “because the Preacher was wise, he sought to find 
out acceptable words,” but he gave himself to know all 
things, “for thou knowest not whether shall prosper, either 
this or that, or whether they both shall be alike good.” 
Paul enforced the same principle in his memorable determi¬ 
nation “That I might by all means save some.” . He 
preached to the crowded house when sleepy Eutychus fell 
from the third loft and was killed; and spoke to those wom¬ 
en at Philippi by the riverside; he reasoned according to all 
the laws of the logicians of that scholarly age before Felix 
so that he trembled. To the chief captain at Jerusalem he 
spoke Greek, but the maddened crowd below he addressed 
in their vernacular. Some he gave milk, and others the 
strong meat of Christian development through sacrifice; to 
some he wrote letters because his bodily presence was 
weak in its influence over them; while others he withstood 
to the face; and still others he delivered over to Satan “For 
the destruction of the flesh, that the spirit may be saved.” 
He came nearest to being what Dr. Broadus terms “The 
Shakespeare of Preachers.—One who can touch every chord 
of human feeling, treat every interest of human life, draw 
illustration from every object and relation of the known 
universe, and use all to gain acceptance and obedience for 
the gospel of salvation.” 

Prof. E. A. Park cautions the ministry against careless¬ 
ness as to the employment of every available means :—“ If 
the preacher could always determine the moment when his 
auditory would be most impressible he might set a double 
guard upon that moment. If. he knew exactly what dis- 



WHETHER SHALL PROSPER 


53 


course or what paragraph would happen to seize the pecu¬ 
liar attention of an inquirer or caviller, a bright child or an 
inquisitive student he might lay out his strength on a few 
sentences and feel somewhat secure. He can indeed foresee 
that some parts of his ministration will require more skill 
than others ; but he will often find a surprising efficacy where 
he looked for nothing. The critical and momentous char¬ 
acter of the preacher’s work is therefore spread out over all 
its parts even the most minute. We have read of navigators 
whose hair turned gray while they were steering through a 
dangerous pass, and feeling that a movement of the helm, 
even a single inch would mean life or death. But it is often 
told with seeming surprise that Luther never ascended the 
pulpit without trembling: as if there were no cause to fear 
when immortal interests are involved.” 

We have already seen that Preaching embraces every 
kind of agency both subjective and objective : that its great¬ 
est potency, apart from divine assistance, rests in the Preach¬ 
er himself as distinguished from what he says: and that his 
discourses are but portions therefore of his Preaching, which 
combine with the Pastoral Preaching he does before and af¬ 
ter their delivery. 

Our interest now properly centers upon the question of 
method. Admitting that Preaching Lays Hands of ordina¬ 
tion upon all instrumentalities, we wish to have the Rubric 
concerning their daily Office. 

Three Heads to a Sermon demand earnest study and 
zealous preparation in order to develop that Power which 
these agencies make possible. A merely theoretical and in¬ 
definite assent to the principles already enunciated will only 
tantalize the ambitious preacher who feels a fresh impulse 
without knowing practically how to gratify it. 

Order is a time-saver and power-maker, as necessary 
to matters practical as to matters intellectual. But order 
alone may be so artificial as to defeat its own expectations. 
Our attention must be directed to the natural grouping of 



54 


PREACHING WITH POWER 


all agencies of preaching-power and follow that arrangement. 

Pulpit Psychology is that preparation for preaching 
which investigates the action of the various elements of in¬ 
fluence upon the mind of the hearer. Its scope is more ex¬ 
tensive than the customary Arts of Discourse as its purposes 
and problems are greater. Rhetoric and Homiletics em¬ 
brace many valuable psychological considerations which do 
not need further investigation; but they are general, and not 
decisive of those specific details which govern the result of 
each sermon—they construct the weapon but cannot aim it, 
that must be done at the time. When the enemy is found 
he becomes our most important study, so that loading, sight¬ 
ing, and firing shall conquer. This is the wisest way for— 


■^irep^lrtyg flje §eth)oty:~ 


ITS FIRST HEAD, 

i ITS SECOND HEAD, 

IS THE HEARER, 

IS THE PREACHER, 

i His Peculiar Condition. 

i His Character and Reputation 

2 His Cherished Sins. 

2 His Knowledge and Research. 

3 His Related Prejudices. 

3 His Tact and Skill. 

4 His Mental Status. 

4 His Courage and Zeal. 

TAKE GOOD AIM, 

LOAD THOROUGHLY, 

J 


ITS THIRD HEAD, 

IS THE DISCOURSE, 

1 Its Circumstances, Comfort, and Acoustics 

2 Its Representatives and Fellow-helpers. 

3 Its Timeliness, in Subject and Statements. 

4 Its Adaptation in Structure and Delivery. 

FIRE EFFECTIVELY. 








ACCORDING TO THE MEASURE OF A MAN 


55 


First of all the Hearer must be closely studied. Noth¬ 
ing whatever is secondary to him. 

A common blunder places the hearer almost out of view: 
so much so that sermons may be “ barreled ” and “ preach¬ 
ed ” anywhere with equal appropriateness. Such blind ig¬ 
noring of circumstances and of people is not tolerated in 
any other vocation : which explains why everything else 
seems to have advanced in effectiveness more proportionally 
than Preaching. It is a common remark that no other pro¬ 
fession seems to show such a disparity between the ability 
of its representatives and their success. 

The first maxim of the preacher should be “ I seek not 
yours but YOU;” and the more his view narrows upon di¬ 
minishing groups, until a single individual absorbs his atten¬ 
tion the more will he exemplify this maxim. Dispersed light 
like phosphorescence, may be beautiful, but its heat is also 
diffused and its power thereby nullified. Less light brought 
to a focus upon one spot at a time burns, aud scorches, and 
moves and exerts decided power. 

Hearers in general must be studied, but Preaching-pow¬ 
er demands that the particular hearer or hearers that each 
sermon expects to reach should have not only study but ac¬ 
tual preparation ; and this preliminary work should be re¬ 
garded as more important than anything else ever deman¬ 
ded by the sermon. 

To Preach with real Power will commonly be impossi¬ 
ble under other conditions. Sometimes the hearers have 
been previously prepared for the sermon that accidentally 
moves them. In like manner the maxims of Grammar, 
Rhetoric, Logic, Theology and everything else may seem 
to be contradicted by exceptional circumstances, which do 
not thereby set aside these necessary studies. 

He who preaches sermons but does not preach to people 
need not expect the power which he is not exercising. 
Such “ preachers ” abound and such practices and short¬ 
comings also abound. Men of these habits universally pre- 




PREACHING WITH POWER 


5 6 


pare their sermons but seldom prepare their hearere or them¬ 
selves. Not aiming at the true target they hit the wrong 
Bull’s-eye if at all. 

Aiming every sermon at some definite hearer, even if 
imaginary, will develop that definiteness, and aptness, and 
poignant application which is noticeably lacking in modern 
preaching. This theory (which makes every Philip plan 
how to influence Nathanael, and every Andrew successfully 
plead with his brother Simon) elevates the process of Sermon 
preparation from the study to the home, from the ear to the 
heart, from something literary to something lived. 

Preachers who have required all their time for the pre¬ 
paration of discourses will find this study of the hearer an 
irksome and tiresome task. Having been accustomed to 
literary preparation this psychological preparation will seem 
visionary. Nevertheless when one sermon has been faith 
fully prepared in this way the Result will endorse the theory 
and as experience in this natural method is obtained it will 
prove to be the quickest and pleasantest. 

Instead of beginning with text, or theme, or doctrine, 
we begin at the other end with the object or purpose of the 
sermon as suggested by the needs and present condition of 
the hearer. We train ourselves to be faithful to the hearer 
rather than to the text or the theme : to study him and make 
all parts of the sermon and the service impinge on him un¬ 
til he succumbs to their influence. There is no reason why 
we should go contrary to the maxims of Homiletics in devel¬ 
oping a sermon from the hearer instead of from the text, be¬ 
cause we employ a text just the same and need all the aid 
that the most advanced principles of Sermonizing can sup¬ 
ply. Indeed this clear vision of what is necessary, possible, 
and timely will excite all our faculties to their utmost excel¬ 
lence. The first step then towards the preparation of any 
sermon is the selection— not of a text but a hearer : some 
individual representing a group whom we may address. 
Right here the temptation will be to quickly invent some 



THIS ONE THING I DO 


57 


suitable theme and cease our consideration of the person. 
I his impulse must be restrained until the mind learns to 
fasten its attention on the Object instead of the Subject of 
discourse. With such a habit formed one will find himself 
well on the road to a new style of preaching that accompa¬ 
nies a new success. Power will be manifested both out¬ 
wardly and in the preacher himself, Definiteness will take 
the place of professional routine or slavish custom. New 
senses will seem to have been imparted by which there will 
be apprehended “ Sermons in stones, and good in every 
thing.” An Alchemy will be acquired that shall transmute 
the commonest things into sermonic gold. 

Then the Pastor will need no advice about visiting and 
general church management, for he will have so many ave¬ 
nues of definite influence already surveyed as to make their 
landscape decoration and cultivation an easy problem. In¬ 
stead of looking upon a church as a mass of people all alike, 
good, bad, stingy, quarrelsome, or peculiar he will see them 
as groups, if not as individuals all different; and all capable 
of indefinite improvment. Churches that had baffled and 
worried excellent men who neglected this Scriptural theory 
of preaching will respond quickest to him who, like a wise 
physician in an epidemic, goes fearlessly from house to 
house* examines every case, and begins on the most hopeful 
while doing what he may for even the incurables. 

The next step after selecting some special class of hearer 
is to study their present condition, so as to know how much 
can be done, and more especially what must not be attemp¬ 
ted. Dr. Henry G. Weston, a Prince in the realm of homi¬ 
letics, used to say “ It is far more inportant to know what 
to leave out of a sermon than to know what to put in.” 

Every person is dominated by some cherished sin,— 
one sin at a time. Novices will argue with a skeptic or a 
backslider, but experienced men will send a shaft right 
through the flimsy shield of excuse or argument to the center 
of the SIN which is beneath. Skill in locating the particular 







58 


PREACHING WITH POWER 


sin of the moment is the chief factor of success : like that of 
a surgeon who discovers the bullet or other festering cause 
of disease. Unless we come pretty near the exact spot men 
will show an expertness in concealing its presence that a- 
mounts to genius. Many sermons fail because of a slight 
inaccuracy of aim; which is not surprising when they are 
usually aimed with closed eyes, or else “ on the wing.” 

After this sin has been definitely located it is essential 
that we feel around for those prejudices that must be cut 
through or turned aside before we can properly operate upon 
it. Prejudices in general demand little attention, but there 
are three or four, and sometimes only one that must be grasp¬ 
ed or removed by the sermon that is to succeed: find them. 

We will now be nearly ready to select a text and pre¬ 
pare the discourse itself. But any single style of expression 
or method of arrangement, or selection of words 1 will not 
prove equally effective with all people. Our diagnosis may 
be perfect and our materials ideally adapted to the hearer, 
but if we employ words that are not correctly understood, 
or address mental faculties that are undeveloped, or assume 
knowledge that does not exist, or otherwise express our 
thoughts inappropriately to the hearer, the greatest success 
can never be expected. * * * * All of this, so far, may be 
summed up in the advice:—Take Good Aim. 

The Preacher Himself comes in for a share of this per¬ 
sonal study which is prerequisite to suceess. Subject, plan 
text, illustration and every part of discourse may be consid¬ 
ered after we have fathomed the hearer sufficiently; but we 
should not let our sermon take definite form until we have 
first scrutinized ourselves. 

We not only change from day to day, but we have our 
weak as well as strong points, and we may uncover traits of 
character or elements of power that we would have over¬ 
looked without this habit of weekly examination. 

It is important that the hearer have such an opinion of 
our moral and Christian character that the sermon will be 




YE CANNOT BEAR THEM NOW 


59 


well received. Although our character may be angelic yet 
men will even wrestle with angels when it is done unawares. 
Sometimes we must not deliver the sermon that we know 
best how to preach because of the opinion that the hearer 
holds concerning us in relation to the purpose of the sermon. 
Another preacher should be secured to do this work, or the 
reputation modified that acts as a barrier. 

Next to this comes the question as to our own special 
knowledge of the doctrine, the sin, the remedy, and the 
treatment involved. It may be necessary to delay the ser¬ 
mon until the preacher is adquately prepared. This may re¬ 
quire years but generally a few hours or days at most will 
suffice. A few more minutes spent with concordance, Bi¬ 
ble, atlas, or dictionary would have made many a weak ser¬ 
mon irresistible. 

But knowledge recklessly used becomes a dangerous 
thing. It must be employed with tact and skill, the funda¬ 
mental difference between a master and a tyro. Beginners 
may command better matter and language than their elders, 
but lack that indefinable something which we call Tact. 
Psychology explains this difference and therefore becomes a 
daily assistant to him who would Preach with Power. Tact 
is an acquirement capable of unlimited development, but a 
separate volume * is needed to teach its principles. 

Sometimes one may be otherwise admirably prepared 
but his courage not having been previously screwed up “ to 
the sticking place,” causes a failure where great success 
was possible. It takes physical courage of a high order, as 
well as moral courage and zeal, to enable one to look an au¬ 
dience calmly in the face, as Nathan did David, and say 
Thou art the man. Failure seldom comes from an absence 
of courage so often as from lack of its preparation. Extem¬ 
poraneous courage may fail or it may foil. It is quite as 
likely to deceive us by overdoing as by weakening. Calm¬ 
ly considering the duties and dangers about to be faced will 
develop a true zeal and courage such as shall move men 

Howto Develop Tact, is to he published: see Page ii. 




6o 


PREACHING WITH POWER 


mightily. Jesus had this principle in mind when he warn¬ 
ed Peter of the sifting he was about to experience ; his boast¬ 
ful rejection of the advice should urge upon us to always 
watch and pray lest we enter into like temptation to an as¬ 
sumed courage that is only conceit. 

This portion of Sermon Preparation may be termed 
Loading properly and thoroughly. 

Finally, the Discourse comes in for all the time we 
can give to its development. It has already taken shape 
in the mind during the previous investigations and could be 
delivered with satisfaction even if there were no time left 
for special preparation. 

Sermons like gems demand a proper setting for their 
best effect. Whenever possible the circumstances should be 
prearranged to suit the sermon, or the sermon adapted to 
them. Orators are very quick to engage this power; Jesus 
and Paul also. Everything that may be seen, or heard, or 
felt, or imagined during the delivery of a sermon becomes 
virtually part of it; the light, acoustics, comfort, music and 
all portions of the service exert an influence upon the hear¬ 
er’s mind which Pulpit Psychology must seek to control. 

Almanacs, but especially daily papers should be consult¬ 
ed in preparing every sermon for suggestions as to timeliness 
of subject, statements, and illustrations. No preacher can 
inform himself too carefully of incidents and accidents ex¬ 
perienced by his people. It is worse than a blunder to say 
what would cause pain, or shame, or ridicule because of an 
inappropriateness due to ignorance that might have been 
avoided. Just before entering the pulpit this feature of the 
sermon should be prepared. 

Last of all should come that which customarily is done 
first of all—preparing the discourse itself, its matter, its con¬ 
struction, its illustration, and its delivery. Such preparation 
cannot be overdone provided the personal and circumstantial 
preparations be not slighted. If, like Dr. Cuyler, we“ Love 
our work as a hungry man loves his dinner,”our minds will 



THE PREPARATORY DIVISION 


6l 


be composing constantly; but sermons restricted to literary 
preparation will be shorn of the power they might exert. 
Complete preparation embraces everything that can aid the 
language, anything short of that should not be called Preach¬ 
ing: but when all things are ready the utterance of the dis¬ 
course may be likened to the firing of a weapon well 
loaded and properly aimed. 

The Delivered Sermon, considered psychologically 
rather than homiletically, presents three phases—a trinity 
of influence—of which the Discourse is but a single member. 

ISt ITS PREPARATORY DIVISION, 

By which is not meant what is called the Introduction 
of the sermon, nor the study by which it was produced. A 
sermon really begins before the text is read, so that the 
actual Introduction is anterior to the rhetorical Introduction ; 
but the latter may be omitted whereas the former is always 
present and therefore has greater claim upon the preacher’s 
attention. 

With all possible acuteness of perception and faithful¬ 
ness in Sermonic Visiting and Private Preaching we cannot 
bring our hearers to church so perfectly prepared for the ser¬ 
mon as to preclude a special study of the circumstances that 
will affect them. It was Geo. MacDonald who wrote “The 
region of the senses is the unbelieving part of the human 
soul.” 

In the matter of comfort alone there is latent power. 
When Jesus fed the multitude rather than send them home 
hungry as his disciples suggested he acted upon this princi¬ 
ple the wisdom of which the crowds next day demonstrated. 
It is not a matter of taste, or rivalry, the designing of mod¬ 
ern buildings for every comfort. In olden times when 
preaching was ignored churches might well be darkened 
with the “ dim religious light,” with the pulpit a box, the 
preacher a prisoner whose cries became unintelligible be¬ 
cause of conflicting echoes. In these days preaching is 
studied as never before, consequently the new buildings are 





62 


PREACHING WITH POWER 


designed for comfort, seeing, and hearing, and those preach¬ 
ers as a rule are most effective who study the circumstances 
of their people. Mr. Moody is peculiarly noteworthy for 
this. Instead of that dead, unnatural, and repelling for¬ 
mality that characterizes so many preachers who may covet 
his popularity, Mr. Moody watches the people at all times 
and does not hesitate to direct their seating and comfort 
even to the giving of his own chair to some deaf person oth¬ 
erwise crowded back. When he is absent from Northfield 
or other gatherings how great the change! Others endeavor 
to imitate his procedure but without that skill which has 
been developed by years of prayerful exercise. The suc¬ 
cessful pastor will be supreme in conducting services; he 
will be the scriptural Bishop or “overseer,” and the elder 
who “ rules well.” He has learned to order his own house¬ 
hold that he may order the household of faith for their good. 
Nobody shall dominate him either intentionally or by de¬ 
fault. 

Spurgeon was as great in these details which so many 
ignore as he was in what alone is now called preaching. 
When new windows were put in the Tabernacle at great 
expense, on his round of inspection preliminary to preach¬ 
ing he did not hesitate to smash several panes to admit pure 
air. 

To fall asleep in church has become a proverbial habit 
which is construed into an adverse criticism of the preacher. 
But in most instances it is due to lack of ventilation, less 
attention being paid to that necessity in churches than in 
other public buildings. There is a meaningless outcry 
against the supposed popularity of theatres and clubs, but 
when churches are made as attractive and comfortable the 
result will prove that it was not altogether love of such 
amusements that kept persons away from public worship. 
Common sense alone is sufficient to condemn the old opinion 
that religion demands discomfort. The Lord knoweth we 
have need of many things that the Gentiles seek. Any 



HETERODOX BUILDINGS 


6 3 


building may be designed so as to afford better light, heat, 
ventilation, and comfort for the same money that makes it 
angular, ugly, stiff, cheerless, dingy, stifling, and unsuitable. 
Cattle would not thrive in some buildings where the 
“ masses ” are said to be “ welcome.” It would be just as 
proper to have a man stationed at the door to tell people not 
to enter, as to have a building that exerts a strong influence 
contrary to the preaching. It is therefore closely akin to 
heresy to use an unsuitable building for the preaching of the 
Gospel. If all things are to be done for edification then such 
buildings partake of the character of false doctrine and dis¬ 
orderly practice. Much of this is due to an unaccountable 
tendency to follow blind custom rather than enlightened 
judgment. One class of persons consider a square barn the 
most pious style of architecture ; with stalls for seats, a meal- 
bin for the preacher of the word of God that should never 
be bound, two little stoves near the pulpit where they cannot 
warm the audience, and ventilation that must filter through 
the cracks where the rain finds entrance. Another class 
look upon the Gothic as the only church style, regardless of 
its anti-Christian influence. The wave and transept which 
make effective speaking nearly impossible, the vaulted ceil¬ 
ing with its destructive echoes, the darkened windows that 
rob the preacher of all personal expression, the cold floor, 
back-breaking “ pews,” paralyzing atmosphere and other 
dignified discomforts must be retained in the cheapest build¬ 
ing that is to be called a church! If religion is an earthly 
torment, and the church an ante-mortem purgatory, in which 
preaching like the “ offertory ” is a mere formality, then 
such a building is suitable. 

But if Preaching be the greatest power in the world, 
and the divinely authorized means of conversion and edifi¬ 
cation, then church-buildings should be constructed with sole 
reference to the sermon, all other matters of design and or¬ 
nament being subordinate. 

There is no style of church architecture authorized in 




6 4 


PREACHING WITH POWER 


Scripture. The Jewish Temple was “ the house of Prayer” 
not a place for preaching. Modern churches are patterned 
after either the Jewish Synagogues invented during the 
Exile, or the heathen temples adopted during the corrupt 
ages! We are therefore absolutely unfettered. Buildings 
already constructed should be modified by direction of that 
preacher who determines to be effective in them. 

Neatness and cleanliness must be secured from the out¬ 
set. Rubbish and stray animals should no more be allowed 
under the building than in it. Many a church needs the 
demons of neglect to be cast out and driven into the swine 
gathered so conveniently around. What disregard we mete 
to the building will be measured unto us again in the ser¬ 
mons. Nehemiah first rebuilt the outside walls, every man 
opposite his own house, before he consecrated the Temple, 
or dared to call the people to worship. It is a part of preach¬ 
ing therefore to attend to external matters conducive thereto. 

Heating, and seating, and lighting, and acoustics, and 
comfort generally have as real an influence upon the effect 
of any sermon as the words themselves, they must therefore 
be as carefully studied and controlled. It were better to dis¬ 
miss the congregation than to stultify the sermon under ad¬ 
verse conditions. In a comfortable chariot the Eunuch was 
peculiarly sensitive to the preaching of Philip; and where 
there was abundance of water for drinking as well as bap¬ 
tizing John enjoyed a great success. 

A preacher could stuff his mouth with cotton, or as some 
do with tobacco, and expect to preach with great effect, as 
to speak in a room that exerts an untoward influence. Fre¬ 
quently these adverse conditions are deemed incurable, but 
that is a mistake. Even if considerable expense become nec¬ 
essary the alterations must be made, and in time the very 
outlay will be repaid while the spiritual result will justify the 
expenditure. 

Every hearer should have the words to be sung and other 
information conducive to fellowship. Books are very cheap, 



A WITNESSING CHURCH 


65 


and there is a boy in every congregation who has a little 
press to print hymns and programs. 

Next to building and books the influence of the church 
members must be investigated. Do they make the visitor 
feel welcome, and the sinner penitent; are they happy, and 
friendly, and Christ-like; do they manifest a devotional spirit 
that becomes contageous? 

A handshake and kindly welcome may be all that is 
needed to complete what the sermon has begun. Every ser¬ 
mon has an array of “ sub-heads ” that convey wonderful 
power—but they are on the shoulders of the worshipers pres¬ 
ent. They are prominent in every sermon and as often do 
harm as good, because the preacher failed to give the proper 
attention. James ii 1—9 especially warns against the sin 
that may be thus committed in church. Often there are sins 
of ignorance which the Pastor can avoid and when he looks 
upon the people as part of his sermon he certainly will see 
that they do their part more nearly right. Members must 
not be permitted to regard their demeanor, participation, 
and courtesy to strangers as personal or unimportant mat¬ 
ters. Privately and publicly must they be instructed in their 
relation to the sermon ; to mention nothing more. Let them 
not hide their lights under a bushel, or turn them into delu¬ 
sive will-o-the-wisps. In Georgia a man of unconventional 
appearance saw all the pew doors in a certain church stealth¬ 
ily closing as he walked up one side and down another; but 
not taking the hint as many do, he brought in a large rock 
and used it for a seat and thereby preached a sermon which 
that people will never forget. 

Aristocracy and over-propriety are killing good sermons 
everywhere. It may not be so intended, but what difference 
does that make in the result? People act as though only 
their own “ set ” or sort were among the elect and all others 
were intruders. They also give the impression that sinners 
had better be lost than to cause any violation of the usual 
proprieties. As Talmage characterized it “I would pull 






66 


PREACHING WITH POWER 


you out of the horrible pit only for two reasons, we have 
not been introduced, and then that miry clay would soil my 
Sunday clothes.” This injurious influence of people upon 
the Gospel is the parallel of that unbelief which prevented 
Our Lord from doing many mighty works in a certain place. 

Waterlogged churches wear out any man who tries to 
pull them up stream with his teeth. Outwardly they look 
beautiful, designed for fast-sailers, but being soaked through 
and through with selfishness they become dangerous—dere¬ 
licts. They make great professions of loyalty but do noth¬ 
ing to exert a positive influence for the desired result; they 
usually compel the preacher and a few volunteers to do all 
the hearty religious work that is accomplished. 

Churches may behave excellently on Sunday and yet 
spoil the preaching by what they do during the week. 
Balls, card-parties, and other “ revellings,” (I Pet. iv 3) 
with questionable entertainments for the “ benefit ”—falsely 
so called—of the church, all tend strongly to offset what has 
been done on Sunday, as Arab boatmen ascending the Nile 
cast out drags to make their job last longer and explain the 
slow sailing by the cry “ God wills it.” Preachers are no¬ 
torious for winking at these popular practices, and in like 
manner are they shorn of spiritual results. A great mistake 
has resulted from not seeing the vital relation to the preach¬ 
ing of these habits of the membership. Consequently it has 
often appeared to be “ none of his business,” and therefore 
regarded as a gratuitous insult when attacked from the pul¬ 
pit. People may sincerely believe their habits harmless to 
the morals of anybody, so that it will be difficult to preach 
against these practices on moral considerations as seems to 
be the invariable method. If we try to make out everyone 
a libertine, we are really untruthful and insulting. But let 
the Pastor persistently enlighten his membership as to their 
intimate personal relation to the sermon. Prove it by abun¬ 
dant Scripture illustrated so thoroughly that they will not 
only understand it but believe it. Then will a change come 



THE CHIEF MUSICIAN 


67 


and “ fellow-helpers to the truth ” abound. 

While it is homiletically hurtful to hold entertainments, 
fairs, concerts, suppers, excursions or anything for the pur¬ 
pose of “ raising money ” that the church members them¬ 
selves owe to the Lord; yet entertainments, concerts, and 
gatherings of a harmless and purely social character may be 
made extremely helpful if keenly watched by the preacher. 

Church Music is proverbially troublesome; but the same 
considerations apply to this as to all other external portions 
of the Sermon and the preacher will see what should be done 
or undone. One maxim must be enforced, that the Pastor 
is supreme; once let him loosen the reins and danger is im¬ 
minent. Better lose musicians than lose souls. Most of 
the difficulties come from permitting musicians to regard 
their work as something all by itself, and therefore to be 
judged by musicians alone, according to secular musical 
standards, and really not coming under the scope of the 
Pastor. Herein lurks a demon who has poisoned by his 
tainted breath the spirituality of many an earnest-minded 
church. Drive him out and all his hypocritical associates 
with him. 

Mr. Moody set the fashion for requiring all singers and 
players to be not only church-members but earnest Christ¬ 
ians. His results attest the truth of the theory now being 
advanced. Paul said he wouldn’t do anything in meeting 
just for its own sake, but all must be done for the edification 
of the church even if less had to be attempted. Prayer 
must be heard effectively, and singing likewise—see I Cor. 
xiv. Spiritual rather than musical results must come from 
the choir, and spiritual standards estimate its work. In the 
selection of Hymns to be sung by the congregation the Pas¬ 
tor is also preparing part of his sermon. A foolish custom 
has manacled the judgment of preachers for many years, 
which forces them to select and read such hymns as bear 
upon the subject of the discourse. How short-sighted! 
The rhetorical laws of variety and contrast should condemn 




68 


PREACHING WITH POWER 


such a practice, and yet it obtains everywhere. Choirs help 
to perpetuate it by sending for the “subjects” of next Sun¬ 
day’s sermons, often selecting the hymns themselves. 
Beecher was once requested by his pious choirmaster thus 
to send him his subjects whereupon he said “If I thought 
when I entered the pulpit that anyone knew the subject of 
my sermon I would change it at once.” 

Remember that hymns are not sermons: they exert an 
influence that forms a part of preaching but they are hymns 
not speeches. Hence they should be selected with regard 
to the kind of effect they may produce. Very few persons 
notice the language of a hymn; anything might answer; and 
as poems they are proverbially deficit, while their theology 
is often false. But hymns are loved and sung for emotional, 
and not literary theological reasons. Consequently Christ¬ 
ians of all denominations and Jews are singing the same 
hymns—for example “Guide me O thou Great Jehovah,” 
and “Nearer My God to Thee.” 

Let their subjective influence be more closely studied 
than the words or music, until the Pastor can tell by in¬ 
stinct what hymns will produce the special effect needed at 
any time. Of course those best known and most heartily 
sung have the preference: but some provision must be made 
for teaching the unfamiliar. At all events the whole con¬ 
gregation must be made to sing. Concerning the reading 
of hymns it is best not to have any rule. Before hymn- 
books were published, or so cheap, it may have been neces¬ 
sary for the words to be read or “lined out,” but there is no 
excuse for the old custom becoming a dead and hurtful for. 
mality. The most effective reader in the world would fail 
to impress an audience who heard him read a half-dozen 
hymns every Sunday for years, while a hymn poorly read be¬ 
comes ridiculous. It is therefore wisest to read them at 
unexpected times. 

No branch of Elocution is so easy to master as Hymn¬ 
reading but it demands the living teacher who knows the 



GIVE ATTENDANCE TO READING 


69 


vocal secret. Hymns will be read much more acceptably by 
one who regards them as portions of his preaching. A con 
ceited preacher was disappointed because asked to read a 
hymn at a large public gathering. He revealed his igno¬ 
rance as well as breeding by snapping out “Anybody can 
read a hymn:” it is needless to say that he could not. If 
Whitfield had thought so would people ever have gone miles 
just to hear him pronounce “Mesopotamia.” 

Scripture reading, on the other hand, is the most diffi¬ 
cult of elocutionary feats, but its effect is unsurpassed. The 
old preacher who said “I’ve left my sermon at home but I’ll 
read you a chapter of Job worth two of it,” was wiser than 
those who seem to be doing their utmost to read poorly. 
Beecher frequently read a few chapters instead of preaching 
a sermon and always satisfied his audience. Baxter said 
“Remember that the most costly duties are the most comfort¬ 
able, and Christ will bear their cost.” Much improvement 
of this portion of Preaching is within the reach of those who 
can never study Elocution. Remember that nobody can 
read expressively what he does not perfectly comprehend. 
Elocution is not the art of guessing at expression. Hence 
there is great need for previous perusal of the passages in¬ 
tended to be read. When they are so familiar that the eyes 
need only glance at the page then the voice is more likely to 
express the thought correctly. 

The manner of handling the Bible is itself a sermon of 
no small power. Garrick asked a preacher what engage¬ 
ment he had that made him so nervous and hurried in the 
pulpit; “And what books had you there,” he asked, “only 
the Bible.” “ONLY the Bible! You tossed it around, and 
struck it, and rattled its leaves like a Day-book or Ledger.” 

Perhaps the late Harry Moorehouse was extreme in 
always kissing the Bible as he opened it for his wonderful 
Bible Readings, but the effect upon his audiences can never 
be forgotten. Father Taylor, the famous sailor’s evangelist 
used to make the Bible preach for him marvelously. He 





7 ° 


PREACHING WITH POWER 


would hug it to his breast, carry it tenderly like a baby, and 
always show his opinion of its worth and power. Many 
preachers fail because of their method of ex-pounding 
Scripture physically. 

Be calm, respectful, and yet familiar in handling the 
Book of Books. At least show the respect that would be 
accorded some ancient valuable relic—which indeed the 
Bible is. Do not wet the fingers that turn its pages, and do 
not bend, or tear, or maltreat them. If you must be disre¬ 
spectful to this Volume let it be at home with your light un¬ 
der a bushel, and not before hundreds of eyes reading every 
action you make. 

Bear in mind also that God’s Word possesses a real 
power which must be enlisted in behalf of the sermon; so 
regarding it will compel such handling and reading as shall 
make this portion of the Introduction fully effective. 

Pulpit Prayer too is part of the Sermon. Somewhat 
like the hymns, this is designed for the audience especially. 
Its Psychological action deserves close study which it will 
abundantly repay. In private the Pastor must pray for him¬ 
self, and in their closets the members must make known 
those requests that bring the Peace of God; but in the pul¬ 
pit the preacher “leads” in prayer, and should do it so that 
the people will follow, instead of thinking of everything 
else while he is praying. 

Pulpit Psychology will keep a man from the extremes 
of praying to himself, or praying AT the people—like that 
Chaplain of Congress who was requested to “address his 
prayers to the Lord and not to the House.” The ideal is 
to lead the people to an emotion of prayer; to engage first 
their attention, second their reverence, and finally their 
participation. This is an important part of the Preparatory 
Division of every sermon. It is neither impossible nor 
difficult, but never comes to him who ignores its value and 
purpose. 




THY PRAYERS AND THINE ALMS 


7 1 


Some previous thought given to prayers will make them 
effective. Preachers who foolishly object to the idea of 
preparing prayers forget the distinction between private and 
public devotions, and the example of Our Lord in his prayer 
at the grave of Lazarus, “I knew that thou hearest me always, 
but because of the people which stand by I said it.” 

Where is the Scriptural authority for carelessness, blun¬ 
ders, and sameness in public prayer? But this is certain to 
result from the unprepared petitions of the most pious and 
sincere men. A Piayer Book is just as Scriptural and far 
more effective. Successful preachers are noted for their 
prayers, to which they invariably give some previous atten¬ 
tion. Prayers by Beecher and Spurgeon have been published 
and many other similar publications can be read with profit, 
those used by the Jews in their services for women are very 
suggestive. 

Like everything belonging to the pulpit the Prayers 
find their best aid in the very words of Scripture. Famil¬ 
iarity with the Psalms, which are themselves prayers, is an 
absolute necessity, but all scripture is profitable for this in¬ 
struction in righteousness. Matthew Henry compiled the 
most useful passages for this purpose in a little book “On 
Prayer” published by the Presbyterian Board of Publication. 

The Collection or Offertory comes into this Division of 
the preaching in most assemblies. It is the butt of many a 
joke, and is looked upon as a troublesome necessity. This 
need not be, and will not with any preacher who considers 
it a helpful part of his weekly sermon. Dr. Edward Judson 
of New York, and many others, infuse a reverence into the 
collection that is often more powerful than their own sermon. 

The collectors too must be taught to convey the impres¬ 
sion of worshipping God by our substance. And yet formal¬ 
ism here is a rhetorical fault as well as elsewhere in the ser¬ 
mon. Have variety in the time, manner, purpose, and 
method of collecting the offerings. 



7 2 


PREACHING WITH POWER 


2 d. ITS HOMILETICAL DIVISION. 

The Capital Sin of Preaching is to preach to ourself; 
to compose, to write, or speak fox our own ears instead of 
the ears of others. So common and insidious is this tend¬ 
ency that few are aware of the mistake. It would be a rev¬ 
elation, almost a resurrection, for some ministers to see 
themselves “as ithers see” them: to become awake to the real 
conditions of their preaching; to see how absent-minded they 
are in the pulpit listening to their own remarks and enjoy¬ 
ing their own sermons whether others do or not; to behold 
their glassy eyes that seeing see not, neither clock, nor au¬ 
dience, but stare with a far-away look that betokens self-in¬ 
terest ! Could such preachers take their hearer’s place and 
note how easy it is to forget a sermon so evidently intended 
for its author alone; how easily therefore the mind may wan¬ 
der at will and patiently await the end [ It is this one habit 
that is the chief cause of monotony, drowsiness, and general 
inefficiency. How may it be removed? 

Its Cure is Easy, as it consists in two things possible 
to all:—First to do what has already been advocated Prepare 
the Sermon with Primary reference to the Hearer; and 
Second to value every word, sentence, argument, illustration, 
and the general outline according to its action upon the 
mind, conscience, will, and spirit of the hearer. 

Fluency of language has been the bane of thousands 
whose talents augured success. Relying upon their ability 
to “talk” easily upon any subject they never took the trouble 
necessary to Preach—at least with Power. Filling up the 
time allotted to a Sermon, and even interesting the audience 
is not necessarily Preaching. Everybody has listened to 
such entertaining speakers (Preachers they were not) whose 
remarks made no impression upon the conscience and very 
little upon the mind, because hardly anything could be re¬ 
membered for an hour. 

Psychology governs Speech, in every Sermon worthy 
of the name. Words must be selected according to their 



THE HOMILETICAL DIVISION 


73 


effect rather than their meaning:—which will be explained in 
a subsequent chapter. Likewise the Order of Words must 
conform to their impression rather than to sound or logical 
relationship. Grammar must take a secondary place, be¬ 
cause it is more important to help a soul than to conform to 
a changing Usage: like the preacher who said “I’ve lost my 
nominative case, but I’m bound for the Kingdom of Heaven. ” 
Figures of speech, length and balance of sentences, and ev¬ 
ery element of composition must aim at the ultimate result of 
the sermon, and not the rules of Rhetoric. 

This principle of effective speech is illustrated in every¬ 
one who becomes enthusiastic. In the writings of Paul are 
numerous passages that have been ridiculed by cold critics 
but whose very inaccuracies betoken the intense desire he 
had for the betterment of his hearers. Extreme accuracy 
and extreme earnestness seldom meet; and the man who is 
not listening but Preaching will not hear them, and the 
chances are that no one else will. Habits of accuracy may 
be developed almost to perfection, but there must be in the 
preacher a willingness to become a fool if thereby souls are 
saved. 

For effect therefore all the elements of discourse demand 
a special procedure radically different from that commonly 
employed. 

It has been the custom to compose a sermon with ref¬ 
erence to its text, subject, theme, or central thought. Ev¬ 
erything in the discourse must be controlled by this dominant 
idea. The Introduction must lead up to the theme; the Dis¬ 
cussion must have Unity, Progress, Motion, and Complete¬ 
ness with reference to the central idea of the theme; and the 
Conclusion must look back to the Subject, by recapitulating 
the arguments, or by applying the central thought to the life 
of the hearer. The Theme is the focus of all. Whenever 
the preacher believes such rules to be adapted to the purpose 
of any sermon they should be used, like the rules of Gram¬ 
mar, Rhetoric, Logic, Optics, Acoustics, Oratory or any 




74 


PREACHING WITH POWER 


other helpful though secular science. But Preaching, the 
Art of Arts, should have universal dominion. Reducing it to 
the level of Oratory, or making it the beneficiary of Rhetoric 
and related Sciences has belittled it in the eyes of all and 
shorn it of its God-sent power. 

Dr. Jno. A. Broadus, the supreme critic of sermons while 
he lived, pointed out this tendency in the opinion now current 
in France that Bossuet was superior to Bourdaloue as a 
preacher, because the former conformed to the superficial 
canons of literary taste, whereas “perhaps no one in later 
times has treated moral subjects in so admirable a manner 
as Bourdaloue.” 

Weapons should be selected for their use in battle, not 
for exhibition purposes. Smooth pebbles may prove more 
effective than the heavy armor of Saul. Decisive battles 
were never remarkable for gaudily dressed soldiers. But 
sometimes dress-parades have helped decide a victory. 

Power demands an instrument; to preach with power the 
sermon must be a means and never an end; vehicle of a 
power that is to be conveyed, not a discourse complete in 
itself. Consequently every “beautiful sermon” is a failure 
because it is external to the hearer. A powerful sermon goes 
into the hearer, dividing asunder bones and marrow, and 
any beauty it may have lies buried. Rhetoric has developed 
this false taste for “pretty” sermons, since beauty is one of 
the ideals of Belles Lettres. Sermons have thus gradually 
been emasculated into entertainments which of course have 
no force beyond the power to please. We look in vain for 
this kind of preaching in the New Testament. When John 
the Baptist called the courtiers vipers, and hypocrites, not 
eligible for baptism, they never spoke of that “beautiful ser¬ 
mon.” On the birthday of the church Peter told the people 
that they were murderers. Instead of praising him for “that 
eloquent discourse” they “were pricked in their hearts,” a 
far better compliment. 

It is worthy of serious investigation whether we have 




ITCHING EARS 


75 


not been drifting somewhat towards the devil’s method of 
sermonizing prophesied of the time when people should heap 
to themselves preachers who avoided the heart that they 
might tickle the itching ears. Everyone must be fully per¬ 
suaded in his own mind whether the promises of his present 
method of preaching have been reasonably met, or whether 
his instinct gropes around for something more effective. 
Our duty is to put our talents out to the exchangers to have 
somewhat to show in actual results, not to wrap up what we 
have in the napkin of conservatism to present just what was 
proper at one time. 

Because such a change of view is essential to the pro¬ 
cesses that lead to the Pulpit Power, and because it is diffi¬ 
cult to alter habits that are so intrenched these ideas have to 
be reiterated. But supposing that the Sermon is regarded as 
a Means rather than an end, and that the probable effect upon 
the Hearer is the guide of its construction, the following 
hints will suggest the most effective method of composition. 

PERCEPTION must first of all be reached. Before 
we can make any impression the facts must all be displayed. 

The Text must be read distinctl)', all its words made 
intelligible, and every obscurity removed before we should 
dare to proceed. It may not take many sentences to do this. 
Sometimes the reading alone, with skillful emphasis, inflec¬ 
tion, and pauses, will be sufficient, but it must never be neg¬ 
lected. We might as well exhibit a painting covered by a 
cloth as to preach from a text covered by obscurity. Our 
own knowledge is not the criterion but that of the hearer. 

At the outset of every discourse ignorance is to be dis¬ 
pelled. This calls for brief definitions of any obscure word 
or statement in text or subject. Customs alluded to, cere¬ 
monies, technical terms, the geography, history, theology, or 
archaeology involved must be made clear enough to produce 
a useful impression in the mind which can be turned to ac¬ 
count later on. 

Not merely should the language be defined, but the fun- 




PREACHING WITH POWER 


76 


damental truth or idea, real or imaginary, which the text 
contains must be separated into its constituent elements, and 
depicted graphically. Here many sermons fail. The 
preacher has studied his text so thoroughly that he assumes 
the like familiarity in his people. His Theme, which was 
evolved after long consideration, contains the text in a nut¬ 
shell, which needs cracking before the hearer can taste the 
kernel. 

Making these facts perfectly plain, though it consume 
most of the time, will shorten the rest of the discourse and 
make possible an effect that otherwise could never be com¬ 
manded. 

Argument has been over-estimated in sermonizing. Its 
importance has been rated too high, while its dependence 
upon other means has been overlooked. It is customary to 
make the outline of a sermon take the form of an argument, 
with a brief Introduction and Conclusion to give complete¬ 
ness. The entire discourse is argumentative, usually the 
expansion of a single Syllogism or Enthymeme. 

This great blunder causes many failures. Every Sermon 
demands argument but as a rule it should occupy a smaller 
proportion of the time. 

An argument is based upon facts, or premises, unless 
these be clearly depicted and thoroughly accepted the rea¬ 
soning is useless. In other words the Perceptions must be 
addressed before the Reason can act. As Archbishop Usher 
wrote “It will take all our learning to make things plain.” 

We must remember that the perceptions are both exter¬ 
nal and internal. If we ca-nnot present to the eye and ear 
something like what we mean, we can do almost as well by 
getting them to imagine it. Imagination is a sort of second- 
sight, or more strictly an echo and reflection of what has 
been heard and seen. The greatest source of attention, 
interest, understanding, and emotion is the real object itself. 
Next to this in effect is some picture, or symbol, or emblem 
of it. And almost equal to these is the imagination because 




RHETORICAL ARGUMENTS 


77 


it creates an impression, nearly as vivid as the reality. 

Addressing the Understanding exclusively, and talking 
in the abstract, without concrete illustrations, graphic 
descriptions, or dramatic representations, causes monotony. 
Such discourses call for an active exercise of the attention 
which is burdensome even to practiced minds, and after all 
leaves little behind but the evidences of the effort exerted, 
like a torrent that rushes on with fury but leaves its channel 
dry. 

How much better to address the Imagination by apt 
illustration, dramatic action, vivid figure, with suggestive 
voice and gesture. All this should be done before any for¬ 
mal argument is attempted, which often will not then be 
needed as people are quick to form conclusions from pre¬ 
mises clearly seen. 

REASONING FACULTIES. Whenever an argu¬ 
ment is required, and its premises are fully established then 
the Reason may be addressed with boldness. But there is 
no excuse for arguing in a dry; tiresome, didactic style. 
Rhetoric and common-sense would teach us to increase the 
attractiveness of an address in proportion as its arguments 
were likely to be tiresome. Doctrindl Sermons have become 
unpopular because they often are not sermons but disserta¬ 
tions. But the most abtruse arguments can be made 
intensely interesting with proper effort. Whatever 
produces conviction is an argument : logic is not con¬ 
fined to abstract statements, hypothetical relationships, 
metaphysics, dry facts, and tiresome “reasoning.” Logic 
has its perceptive, imaginative, emotional and volitional 
phases quite as truly as the rational. An argument at best 
is only an illustration, showing the comparison or contrast 
of related facts and their probable consequences. Such an 
illustration may be merely a bare-boned skeleton of formal 
statement, or it may have muscles and beauty and even life 
and motion. 




7 8 


PREACHING WITH POWER 


To Make Arguments Attractive, a. Never argue 
what is taken for granted, b. Avoid exhausting the subject, 
or making the argument too convincing. It has a paralyz¬ 
ing effect to employ a “knock-down” argument, much like 
slamming a door in a man’s face. c. Get closer to your 
audience than at any other time, never hold them off at arm’s 
length and give the impression of thrashing them. Remem¬ 
ber that sympathy is the mother of conviction, d. Make 
your arguments as Human as possible, connected with peo¬ 
ple—their love, pain, hope, etc. Show how they look, talk, 
act, enjoy, suffer, etc., under the different conditions men¬ 
tioned. e. Suppostitious Illustrations are exceedingly 
powerful. Children make constant use of this class of 
argument and are always interested in it. Novels use it 
exclusively and their attractive power is proverbial, f. 
Excite Curiosity in every way possible and the argument 
will come with redoubled force when concluded, g. Im¬ 
agination is the atmosphere of persuasion, and should 
surround all important arguments, h. Surprises react 
powerfully upon all the faculties and form the best anvil 
upon which to forge an enduring chain of reasoning, i. 
Dramatic Realism is the most potent form of argumentative 
address. It is natural; used by children instinctively, and 
by all persons when off their guard. It is this that gives 
effectiveness to Oratory, and constitutes the soul of Elo¬ 
quence. Despite all that is said against it by those who 
have little talent for its exercise the successful preachers of 
all time have been celebrated for this peculiarity. It con¬ 
sists in translating the argument into the concrete—which 
here means into certain people whose language, tone, looks, 
and manner are vividly suggested, not imitated, to the 
audience. Far from being theatrical this is spontaneous 
and natural, and yet is a task far more difficult than acting 
on the stage. Its difficulties however are due to the fact 
that we have stifled this instinct since childhood and have 
to break through the shell of artificiality that has hardened 




HOW TO ARGUE 


79 


around us. The power regained acts spontaneously. 

Arrangement of Arguments, must be according to 
their probable effect upon the bearer, not according to their 
natural relationship, a. The Most Useful come last, not 
those that may be really most important, b. When people 
are Friendly begin with the most obvious arguments and 
proceed towards the strongest; but use conclusions rather 
than processes, applications rather than reasons, c. Preju¬ 
diced Hearers, who are unfriendly to the object of the 
sermon, demand more reasoning than application, extremely 
clear arguments, with the very strongest one first, and the 
rest progressing from weakest to strongest, d. For People 
who are Neutrals, illustration is the only effective argument. 

Management *of Weak Arguments, a. Never have 
any—there will be enough even then to serve every purpose, 
b. Have as few as possible, because sometimes they are 
valuable to dilute the stronger enough to make them pala¬ 
table. c. Put them between the stronger ones, like weak 
mortar to bind the tougher stones, unless some special reason 
demands a different arrangement, d. Sometimes they may 
be used to gradually turn a corner for the stronger contrasts 
to be better seen. e. When Obviously Weak it is best to 
mention that fact beforehand and say that they are used as 
illustrations not as conclusive arguments. 

Controversy is an indispensable method of reasoning, 
which consists in the refutation of opinions, a. Sermons 
being Christian Controversy must be conducted in a worthy 
spirit. Hence due respect should be shown opponents, and 
a kindly courtesy manifested throughout. Bravery however 
is required if any favorable impression is to be made upon 
even the opponents themselves: for timidity is the murderer 
of elocution. Fairness in stating the positions taken against 
us is not only honest but it is exceedingly effective. Strict 
truthfulness is especially necessary in controversy because 
the whole issue is mainly a question of facts. The most 
impressive manner of conducttng a controversial discussion 






8 o 


PREACHING WITH POWER 


is the interrogative, asking questions, rather than making 
assertions that seem conceited or dogmatic, b. Some 
Effective Methods to be followed are ist, Clearly establish¬ 
ing your opinion and ignoring the other ; 2d, Briefly Stating 
the other opinions and offsetting them one by one with your 
own ; 3d, Stating the arguments of your opponent and meet¬ 
ing them by counter arguments, being careful to avoid 
acrimony, unfairness, and personalities, c. Methods of 
Objecting, ist, object to your opponent’s Statements, their 
spirit, form, idea, or technical terms; 2d, object to his Doc¬ 
trine, its origin, tendency, and results; 3d, object to his 
Conclusions, although perhaps accepting his statements and 
premises; 4th, object to his Inferences, showing that they 
prove too much and destroy his argument; 5th, object to 
his Application of the argument to the subject, place, extent, 
or other circumstances in question; 6th, object to his Au¬ 
thority, especially if Scripture can be shown to flatly 
contradict his premises and conclusions. 

Argument Must be Practical to make any sermon 
effective. Abstract, theoretical, formal, and cold calculating 
discussions are neither interesting nor moving. Sermons 
have drifted down this current of casuistry too far already. 

Arguments to be effective ought to bear upon the hearer 
more than upon the doctrine. Indeed in Christian commu¬ 
nities the public already know enough about doctrines to 
accept them if they desired to. Our shrewdest reasoning is 
needed to show the people their duty to practice the doctrine 
discussed, making them see its importance to themselves, 
and the reasonableness of its claims. Such preaching can 
never be tiresome, and will never fail of some success. 

THE EMOTIONS are really the objective point of 
pulpit argument, because, unless we heat every conclusion 
red hot the hearer will not move. Theoretical reasoning is 
impersonal, it is nobody’s business, and never concerns the 
life. People care nothing for inconsistency under purely 
rational investigation, neither do they care for the logical 




EMOTIONS ARE NOT FEELINGS 


8l 


demonstration itself, like Goldsmith’s parson “For e’en 
though vanquished he could argue still.” 

Preaching must persuade men, and there is a wide dis¬ 
tinction between logical demonstration and persuasion. 
Logic never persuades. Conviction is its goal, and Reason 
is its field. Sermons ought never to be satisfied with clearly 
proving without strongly moving. Even secular oratory 
was defined by Longinus to consist in Proving, Painting, 
and Moving which is nearer the ideal of Preaching than 
those sermons that are wholly emotional or wholly intel¬ 
lectual. Powerful preaching requires that every mental 
faculty shall be espoused, both of hearer and speaker, but 
in the most effective order. As Andrew Fuller said “They 
are united together like a chain-shot so that when one enters 
the heart the other must certainly follow.” 

What Are Emotions ? Commonly they are inter¬ 
preted to mean sympathies, which are to be reached by 
pathetic incidents. From this misapprehension has resulted 
another fatal blunder opposite to that style of preaching 
which is severely logical. Superficial feelings become the 
object of many sermons. My son give me thy tears, would 
seem to be their text. But converts under such preaching 
will fall away with the subsidence of their sympathies. 
Excitement very often accompanies deep conviction but it 
is only the foam dashing against the rocks, not the deep 
rolling billow. Dr. Cuyler, whose practical judgment of 
such matters is unsurpassed, says that “Good men should 
neither seek after popular excitement, nor be afraid of it 
when it comes. The spiritual result is what should be 
aimed at, whether God shall order it in silence or amid 
violent demonstrations.” 

Constantly striving to excite the superficial sensibilities 
has done much to enfeeble sermons, harden people, and 
discourage the ministry. Pathetic anecdotes become the 
chief reliance of this method which prostitutes preaching 
into story-telling. Exciting and terrifying statements are 




82 


PREACHING WITH POWER 


made, often by overstepping the limits of truth, which have 
to be repeated so regularly that they lose their power and 
come dangerously near that step which leads from the sub¬ 
lime to the ridiculous. Threats, and prophecies of dire 
evil to those who resist the preacher’s appeal having been 
proved so uniformly false, sadly weaken the impression that 
would otherwise be made by statements that are true. 

Much of this is due to an impatience something akin 
to that of those disciples who desired fire from heaven to 
punish those who would not follow them. This loses sight 
of God’s share in Preaching, all increase coming from him 
rather than from the sermon, and it may be his will to have 
one do nothing but plant, and another to water, the har¬ 
vesting being left to a third. Statistics has murdered 
modern preaching. Spiritual success cannot be tabulated— 
we hear the sound thereof but cannot map its movements. 

Arithmetic has falsified the Gospel, by re-establishing 
that phariseeism which was declared to have made void the 
Law by tithing—or tenth-ing—mint, anise, and all posses¬ 
sions, for to be seen of men. Modern phariseeism keeps a 
record of its prayers, and alms, its sermons, its visits, and 
people added to the church—whether by the Lord or not 
makes no difference. The right hand is busy adding up to 
see how far it has excelled the left hand. 

Whatever counts in the Reports becomes the object of 
preaching, the widow’s mites hardly being worth the trouble 
of entry. Instead of preaching the Gospel to every creature, 
statistics must be published to all people. To say nothing 
of injury done to the church by this modern perversion, but 
regarding it as a destroyer of pulpit power, it is evident that 
the mistake consists in exciting the feelings instead of enlist¬ 
ing the emotions. 

The Emotions are those mental forces that create in 
us a desire to act; the very words, motion and e-motion 
show their fellowship. It has been customary to classify 
them as the “Sensibilities,” and this term has gradually 



EMOTIONS ARE DESIRES 


83 


been translated into “Feelings,” which is generally taken 
to mean the sympathies or superficial excitement. A false 
philosophy has begotten a false homiletics, which has been 
wedded to a false theology. Some people will reject the 
Gospel no matter how preached or by whom. Excitement 
may produce an acceptance of it that is insincere. Very 
few of those who saw the miracles and mighty works of 
Jesus believed on him, and he asserted that those who would 
not listen to Moses and the Prophets would not be converted 
under the terror and excitement of a brother raised from the 
grave. Sailors who fall upon their knees during the storm 
are cursing loud as ever in the calm. Such feelings are 
very deceptive because they are physical, carnal, instincts 
of that part of our nature which is misleading, from which 
proceed lusts and sin. 

Emotions are Mental rather than physical. A pin 
sticking in 11s will make us move, but it is a physical feeling, 
not a mental emotion. Monks have tortured the body 
without at all affecting mind and spirit. 

Emotions that must be reached by the sermon are 
thoughtful, quiet, watchful; not heedless, excitable, and blind. 
On the one hand they blend with the Reasoning faculties, 
and on the other with the Will : beginning with clear-sighted 
examinaton of arguments and ending with a determination 
to do what those arguments suggest. If the two extremes 
of the Emotions are thus cool and calculating surely their 
nature can not be the excited and superficial manifestation 
so commonly sought. 

Desires might come nearer expressing the nature of 
Emotions, since they produce that effect upon the mind 
which makes one wish to do what is asked, which argument 
addressed only to the Reason can never do. Plain matter 
of fact narratives, arguments, or statements can never move 
people to action, though they prepare the way. 

Power in the pulpit must pass through the Emotions to 
produce a strong desire to do what is requested, and the fact 






«4 


PREACHING WITH POWER 


is that the desires nearly always exist whenever the Percep¬ 
tions and Reason have been properly addressed. But if the 
sermon proceed at once to the Application a revulsion may 
take place. Frequently people are ignorant of their own 
desires. It is the part of skill to “know what is in man,” so 
as to show him to himself—as Nathan did David. Persua¬ 
sion is the result that follows from expressing the desires or 
emotions lurking in the minds of the audience, and doing so 
in more apt language than they would be likely to employ. 

Whatever helps to create a desire acts upon the Emo¬ 
tions. Keeping this clearly in view will lead to the exercise 
of pulpit power. Having proved our doctrine to be true we 
must show it to be important, timely, and practicable under 
present circumstances. Ordinary sermons commonly fail to 
smooth the way for action. The means by which the sermon 
is to be obeyed, though clear to the preacher, is obscure to 
the hearer. Sermons very often leave people on the verge 
of obedience who would gladly have acted if they could have 
seen the way a little clearer, or the necessity a little more 
urgent, or themselves more certainly involved. Sometimes 
the whole purpose of the sermon should be to show the 
people that they can and must practice what they already 
believe. 

Answering Objections, and quashing excuses, is the 
most effective method for reaching the Emotions. All objec¬ 
tions made to God’s commands are situated in the Emotions 
and not in the Reason : they are bulwarks behind which 
selfishness hides, as Adam did from God. Mere theoretical 
or logical objections should never be tolerated in a sermon. 
But we need to search for objections that conceal disobedi¬ 
ence as keenly as a Jew examining his house for leaven before 
the Passover. 

Such objections are spelled with a W, and pronounced 
“Wont.” When found their tap-root must be pulled up and 
exposed to view that “every mouth be stopped.” Sermons 
that do this at the proper time are powerful in the true sense : 



EMOTIONS ARE NOT VOLUNTARY 


85 


they convict the hearer, show him reasons, prove that he is 
the identical person intended, and that there is nothing in 
his way. -A very little more is needed to secure instant obe¬ 
dience in any one who is ever likely to obey. 

It is hardly credible that men called to preach to inevi¬ 
table enemies of God should count it an easy matter. 
Successful men say there is no Royal Road to wealth, and 
every “genius” has left the prints of bleeding tracks up the 
weary slopes of Parnassus. But worldly ambition builds its 
pyramids out of willing materials, whereas pleaching must 
take the stones rejected of the builders. 

One often hears it said “People ought to do differently, ” 
as if all that was required of preachers was to give informa¬ 
tion ! The wicked and slothful servant well-enough knew his 
duty but was dominated by the mean emotions that were 
manifested in his insulting confession. 

Pulpit Psychology corrects this popular error, by inform¬ 
ing the preacher that men act according to their e motions, not 
according to their beliefs, and that if the emotions control 
them then they are not masters of their emotions, conse¬ 
quently these emotions must be reached by the preacher 
before the hearer can do as the sermon requires. Emotions 
are not voluntary, we cannot love or hate or exercise any 
sensibility of the mind at will, as we can move our fingers 
over a keyboard. Scripture recognizes this philosophy and 
emphasizes it in such passages as “The carnal heart is not 
subject to the law of God neither indeed can be.” This 
throws upon the preacher some of the responsibility for rejec¬ 
tion of the Gospel by those who listen ; which made Paul 
preach with an alternation of hope and fear, courage and 
much heaviness of spirit, so that he said he would rather die 
than that any man should make his glorying void. Like 
Baxter we should “Preach as never sure to preach again, 
and as a dying man to dying men.” 

THE WILL must be assailed before the desires of the 
awakened sensibilities can be put into execution, therefore 






86 


PREACHING WITH POWER 


Epictetus declared “There is nothing good or evil save in 
the Will and Jesus said “Ye will not to come unto me that 
ye might have life,” because “Whosoever wills may come.” 

Addressing the Will without espousing the Emotions is 
another popular blunder which causes failure and arouses 
opposition. Hortatory preaching that ignores the Emotions 
partakes of the nature of command rather than persuasion, 
and people who are bond-slaves to Sin will not obey any 
chance ipse dixit. 

Although the Will is reached through the Emotions, yet 
it must be touched. It works a positive harm to give people 
instruction, satisfy their judgment, excite in them a strong 
desire and then leave them in that condition to cool off. 
People who have heard, understood, felt, and resolved a 
hundred times,—who have experienced everything except 
obedience—such people are miserable ; because “It had been 
better for them not to have known the way of righteousness, 
than, after they have known it, to turn from the holy com¬ 
mandment. ” A solemn obligation rests upon the preacher 
to do everything in his power to secure the obedience of his 
hearers. It will not do to imitate Pilate in washing his 
hands of a responsibility that he shirked. Although the 
majority will travel the broad road it is possible for us to 
persuade a few to turn aside : but they will never “agonize 
to enter into the strait gate” along with an unpopular minor¬ 
ity just because some preacher says so. What shall be 
thought of that preacher who has gained their attention, con¬ 
vinced them of error, and succeeded in creating a strong 
desire to flee from the wrath to come but who contents him¬ 
self with this “success.” Such results are more common 
than might be suspected because people seldom confess that 
they have been so moved : but to Preach with Power means 
more than this. Paul did not excuse Aggrippa and bid him 
“go home and pray over it and it will turn out all right.” 
On the contrary he said “I would to God that not only thou, 
but also all that hear me this day, were both almost, and 
altogether, such as I am.” 



FULL PROOF OF THY MINISTRY 


87 


How many lawyers would gain the verdicts they do in 
difficult cases if they were satisfied with a partial success? 
Lawyers have been known to die from the extreme effort 
made on behalf of perhaps some scoundrel. Will they not 
rise in judgment against preachers who show less zeal for 
souls in jeopardy? 

Preaching Power has been translated into Rhetorical 
until sincere men experience an unmerited satisfaction in 
superficial results. Often it is unconsciously done, but 
“Many a laurel is entwined around the Saviour’s brow more 
for the sake of showing the skill with which the wreath is 
formed, and the grace with which it is thus entwined, than 
for His sake whom it professes to honor.” To excite the 
Emotions properly and create in people a strong desire, 
perhaps even an expressed resolve to obey Christ, seems to 
be far above what was condemned by Gardiner Spring. 

Preaching is not so much something done by the min¬ 
ister as a means to get something done by the hearer. Its 
purpose aims at voluntary action and not mere passive 
response as a harp throbs under the player’s touch only to 
relapse into silence again. Of course all hearers will not be 
moved, but every sermon may be made powerful : and even 
those sermons which show no fruits, if they have been pre 
pared, delivered, and followed up according to the teachings 
of Pulpit Psychology may be confidently regarded as success¬ 
ful—since God’s word never returns void. 

The Application is that portion of a sermon which 
acts thus upon the Will and secures the obedience of the 
listener. Its importance then cannot be over-estimated, and 
a sermon without an adequate Application is no sermon at 
all. Spurgeon was only emphasizing this when he said 
“Where the Application begins the Sermon begins,” because 
his own example showed the preparation necessary in every 
sermon to make the Application effective. 

In the United States certainly there is a widespread 
disregard of the Application in sermonizing. Perorations 



88 


PREACHING WITH POWER 


recapitulations, and “conclusions” are abundant, but these 
are held up for the hearer to notice or admire, they are not 
hot applications that burn and cure. Dr. Hervey admits 
that “The homiletical study of Application is much neg¬ 
lected” even in divinity schools. 

Determination to have the hearer act at once is the 
prime essential for powerful preaching. If the preacher 
cherish such views of doctrine, or submit to circumstances 
such as embarrass him in urging immediate obedience upon 
the hearer he must free himself or relinquish all hope of 
preaching with power. According to his faith be it unto him 
as much now as in the time of Christ. Baxter, in his 
“Reformed Pastor,” says that men “Will not cast away their 
dearest pleasures at the request of one who seems not to 
mean as he speaks, or care much whether his request be 
granted or not. Let us then rouse up ourselves to the work 
of the Lord. Let us speak to our people as for their lives, 
and ‘Save them as by violence, pulling them out of the fire/ 
Satan will not be charmed out of his possessions ; we must 
lay siege to his chief garrison, play the battery of God’s ord¬ 
nance against it, and play it close till a breach is made. 
Make the light of scripture shine so bright in their faces 
that it may even force them to see. We should come with 
a store of evidence that would bear down on them like a tor¬ 
rent ; we should endeavor to bring them to a non-plus that 
they may be forced to yield to the power of truth. We must 
study how to get within men, and bring each truth to the 
quick, not leaving this to our extemporary promptitude. ” 

Not alone do the unconverted dislike to feel condemned 
and turn from the error of their way, but the human heart 
in every breast must be pushed from every hiding-place. 

As rats will fight terribly when cornered and “even a 
worm will turn,” so the conscience that is held at bay will 
show either anger—as Peter did when the maid proved him 
to be a faithless disciple—or pique—like the same Apostle 
when Jesus thrice questioned his love. 



BOLDNESS 


89 


Boldness is absolutely essential in the preacher who 
would assail the Will. Let the timid preacher study the 
Applications used by the most successful pastors and he will 
shudder. But he cannot truthfully say “I am pure from the 
blood of all men” until he has commanded courage enough 
to justify the condition, “I have not shunned to declare the 
whole counsel of God.” 

In a previous chapter the magnetic effect of courage was 
considered, but here we see why such a quality is needed to 
make the sermon itself say what is necessary. So many 
good men are afraid of possible manifestations of anger or 
even dissatisfaction that they limit their preaching. Nobody 
could patronize that surgeon whose patients never cried or 
even winced. As with Paul so with us the “many adversa¬ 
ries” force their way through the “open door” of success 
that we have sought. 

A light blow only aggravates, and sometimes “The blow 
falls so very light that hard-hearted sinners cannot feel it.” 
Let us not flinch ourselves, nor mind the complaints brought 
against effective preaching. Those who fight us the hardest 
will be the best soldiers on our side when captured—as Saul 
the fierce persecutor became Paul the matchless champion. 
Moody so shrewdly said “When God arouses a sleeping soul 
it generally wakes up cross.” Churches by the thousand are 
injured by those timid preachers who profess to be shepherds, 
but who flee when they see the wolf coming. One “pastor” 
—not worthy of the title—after another assumes watchcare 
of a church, all of them avoiding the evident cause of 
trouble, but displaying peculiar ingenuity in preaching every¬ 
thing else than what will touch the sore spot and cause it 
ultimately to heal. They do for the mind, what cooks do for 
the body, prepare delicacies for an already corrupted taste, 
so bringing on further disorders. The sermons of John 
McNeill should be read by pastors of this kind who are will¬ 
ing to learn their duty. His Applications are unexcelled 
amongst living preachers. 





9 ° 


PREACHING WITH POWER 


Homely duties are essential to an effecctive Applica¬ 
tion. Sins, like mice, secrete themselves nearer pantry than 
parlor. Much of the effect occasioned by the preaching of 
Our Model was due to its application to the homely sins of 
every-day-life : borrowing, paying debts, law suits, business, 
gossip, etiquette, marriage, family quarrels, customs and 
costumes, how to pray and how to give. When Paul touched 
upon such personal matters as temperance and righteousness 
in view of the judgment to come then Felix trembled, 
although to make him tremble really cost the Apostle his 
life. To make each hearer tremble one has only to bring 
the search-light of Scripture to bear upon the skeleton in 
every closet. He who thinks this an “ impolite ” procedure 
will never know what Preaching is meant to be. Politeness 
and Power are often like the two buckets in a well. 

Steady Aim must be taken also to make the Applica¬ 
tion reach the Will. Hap-hazard, random Applications 
that might suit somebody though we could not say whom, 
are like the big shells that come screaming through the air 
but are easily dodged. Even the rifle fails if the hunter 
shuts both eyes, fires, and then seeks in vain for the mark 
of the bullet. The ideal preacher is the one who learns his 
art as the surgeon studies anatomy with the actual human 
subject before him. He will know exactly where to insert 
the knife because there is no guess-work about it. With 
some selected hearer in mind he will shape his Application 
so that it will exactly fit all who need it, until every such 
hearer will think he is the only one intended. 

Some pastors cannot do this, or rather will not try, but 
it is an undispensable condition of pulpit power. People 
are moved by particulars, not by generalities, by things 
present not future, by sense not by faith. 

True eloquence, said Plato, is result. If we lose our¬ 
selves in the purpose of each sermon—like him who said 
“ For me, to live is Christ”—we will instinctively become 
sharpshooters who “Preach with such conscious and studied 



THE PASTORAL DIVISION 


9 1 


aim that men will drop before the muzzle.” 

3d, ITS PASTORAL DIVISION. 

When the Discourse is ended the sermon has only fairly 
begun. For instance examine the account of the Model Ser¬ 
mon in the Second of Acts. It is clear that the sermon 
proper, or discourse, concluded with the 36th verse because 
the people who were pricked in their heart had a subsequent 
conference, or private interview, when they “Said unto 
Peter and to the rest of the apostles what shall we do.” 
During the delivery of the discourse these people were con¬ 
victed and moved, but if there had been no after-sermon, or 
Pastoral Conclusion, for personal conversation on the sub¬ 
ject those three thousand would never have been bap¬ 
tized, and the great sermon would never have developed 
its latent power. At the outset of this “after-meeting,” 
which was really a continuation of the sermon and therefore 
an integral part of it, the people were told “ Repent and be 
baptized, every one of you,” but it was not until many 
proofs were given from Scripture, and “With many other 
words did he testify and exhort ” that they gladly received 
his word and were baptized. 

This single example is sufficient both to illustrate what 
is here advocated, and to enforce its acceptance by preachers 
who ask no greater Power than was manifested on that 
Pentecost. 

A sermon is not a hand-organ to grind out so many 
“heads,” closing with a peroration allegro-furioso , or 
largo smorzando , and then packed up and carried off to the 
next group of listeners! 

As in the Introduction everything was to be considered 
a part of the sermon, so its Conclusion comprises whatever 
can be made to influence the hearer afterwards. 

Very considerable good may be gained by a fitting close 
to the service. 

Organists may actually preach so as to further the 
impression made by the discourse; at least they should be 




9 2 


PREACHING WITH POWER 


firmly restrained from the abominable practice of “ playing 
people out ’’ in brass-band style. Stringed instruments and 
organs may praise God, and should be made to do so or ban¬ 
ished. As with the singers so with players, spirituality is 
ever paramount to skill, and a lack of reverence should meet 
with instant dismissal. Sebastian Bach was the first organ¬ 
ist who demonstated the preaching power of the church 
organ; the secret is not hard to find nor is its execution so 
difficult as his Fugues that every organist feels compelled to 
master. Pastors must insist on devotional playing, as well 
as singing, before and after the sermon, and the demand 
will create its proper supply. * 

Rhetoric teaches us that the first and the last portions 
of sentence, paragraph, or speech are the most important. 
Pulpit Psychology further shows that in preaching , last 
impressions are strongest. All concluding features of every 
preaching-service should be most carefully provided for and 
governed, so that there will be neither deadening sameness 
of formality, nor an offensive irreligious disorder. 

When not too frequent the most effective close is that 
of the Episcopal Service, silent prayer with the Benediction, 
unless the organist spoils it all afterward. But there is no 
limit to the resources open to any preacher who studies this 
portion of the Conclusion to his sermon as he studies their 
language. 

If practicable it is wise to hold some kind of after¬ 
meeting, or at least to stand at the door and take the hand 
of those you have been so faithfully exhorting. For there 
is a reflex influence of sermons upon the preacher that reacts 
the second time upon the people like latent heat. And thus 
the preacher smooths out the wrinkles before they can 
become permanent, for in this prompt contact he is sure of 
silencing by his urbanity those not convinced or aggravated 
by his preaching. 

On Sunday the foundation only was begun-, Monday 
must find the wise master-builder busy rearing the super- 

Church Organ : How to Purchase, Play, and Preserve it: See Page ii. 



MONDAY PREACHING 


93 


structure lest what is laid may be injured or rerrtoved. 

Monday therefore is the most valuable day of the week 
to the preacher, because few things are more powerful than 
to go to a person after preaching and say privately Thou 
art the man. But unless this is done promptly something 
else will have entered his mind and the awkward response 
will arise “ What man?” * 

Monday is the most appropriate time to seek absentees, 
backsliders, visitors, sick, and the bereaved. Sunday brings 
the information that Monday must turn to account. 

The custom of holding Minister’s Meetings on Monday, 
and otherwise wasting that most useful of all days for effect¬ 
ive preaching is nothing less than a work of the devil. 
Even if preachers were really as weary then as they pretend 
that would no more excuse them from the duty of complet¬ 
ing their preaching on Monday than it would on Sunday. 
Whitfield had often to be held up in the pulpit because of 
pain and weakness, and every earnest preacher has to strug¬ 
gle likewise against infirmities in order to preach. Let the 
same rule apply to Monday and much of its imaginary wea¬ 
riness will disappear. 

Blue Monday is a disgrace to the ministry whose neg¬ 
lect of opportunity gave rise to this term. No hygienic or 
physiologic reason can be given for such a dis-ease, excepting 
that it is a species of hypochondria, One may get the 
“ blues ” if he wish on a Monday or any other day, but such 
symptoms betoken laziness, selfishness, and lack of definite 
occupation. Centering the attention upon Sunday, falsely 
dividing the week into sacred and secular—Sunday and 
Week-days—and as wroughtfully confining the preaching 
act to that day, all of these erroneous habits have fostered 
both the laziness and the disease. 

Preachers who, perhaps unconsciously, regard the ser¬ 
mon as an act all by itself, an “effort,” a production, a 
piece of authorship, a display of culture and talent, a con¬ 
centration of the week that was and the one that is to be; 

! 23 f”How to Win Souls, is to be published; see Page i. 





94 


PREACHING WITH POWER 


in other words those who look upon the sermon as an end 
to be admired or condemned, instead of an instrument to be 
skillfully employed, they will all feel blue on Sunday night 
and Monday because they are then best aware of the literary 
faults displayed. 

But the earnest workman is not ashamed of a rude tool 
provided he can perform the required work. And the 
surest cure for professional Blues in the minister is for him 
to use his sermons as tools and become “ A workman that 
needeth not to be ashamed [or Blue] rightly dividing the 
word of truth.” If the habit still lingers then apply the 
remedy of “ Forgetting these things that are behind, and 
reaching forth unto those things which are before,” in other 
words think less of the sermon and more of the people, and 
go to work Monday as definitely, and systematically, and 
homiletically too, as on Sunday. 

Any day but Monday may be wasted by the preacher 
without so materially robbing his sermons of their proper 
power; but there is no need for a whole day to be given up 
to indolence or to aimless meetings or conversation. Every 
Pastor is able to take an hour or two of recreation, or rest 
if he need it, whenever it will be most helpful. He may 
thus seem to be working seven days in the week though 
perhaps really only five. 


* ***## *#*# 



* * 


* 


A study of the Chart on the opposite page will make 
clearer, and fix in the memory the principles of Pulpit Psy¬ 
chology touched upon in this chapter. 



A VIEW OF THE COMPLETED SERMON 


95 




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9 6 


PREACHING WITH POWER 


CHAPTER V 

SERMONIC ARCHITECTURE. 


S VERY sermon is constructed upon some plan like a 
building, but its cost, usefulness, lasting qualities, 
and general value depend upon the thought and skill devoted 
to the original design. 

A sermon is a sermon precisely as a house is a house— 
often by mere courtesy of speech. Building is not Archi¬ 
tecture though the builder is indispensable to the architect. 
One may be an expert carpenter or mason and yet fail as 
an architect without special training. 

It is possible for any person to “go through the 
motions ” of preaching and do much good without really 
preaching what should be called a sermon. He may be an 
excellent scholar, a master of English, pious, social, and 
zealous ; but unless these admirable materials are budded 
into sermons according to the laws of Sermonic Architecture 
there will be failure. 

Random speaking—aimless, heterogeneous, and tire¬ 
some as it is, nevertheless is one style of sermon architecture. 
One who is expert with hatchet or knife may cut boughs and 
make a booth every night. On a pic-nic, or in any emer¬ 
gency that would be praiseworthy. But to do so everywhere 
instead of building a substantial, and comfortable home 
would call forth uncomplimentary criticism. And in a series 
of years such improvised huts would consume more time 
and money than the substantial residence. It is always 
economical to learn to do anything properly. The time at 
first may seem wasted, and the rough-and-ready rival may 




RIGHTLY DIVIDING THE WORD 


97 


appear more successful, but the knowledge and skill once 
acquired wonderfully increases future capacity and effect¬ 
iveness. 

The Plan, Skeleton, Outline, or design of a sermon has 
always received attention in proportion to the genius and suc¬ 
cess of preachers. Books containing such skeletons have 
had an enormous sale amongst those who are least likely to 
make those dry bones live again ! And some ministers, to 
take their word for it, are so gifted that they need no out¬ 
line, or notes, or premeditation, they have only to open the 
mouth for Timon’s silver to tread upon their lips. But per¬ 
sons who have not such marvelous gifts must study to show 
themselves approved workmen. 

Like a good house a worthy sermon must have a design 
made especially to suit its own circumstances. Others may 
be compared with advantage but should not be servilely 
copied. 

Some preachers construct all their sermons on a single 
model, like a row of tenement houses all alike. F. W. Rob¬ 
ertson manifested that habit, his sermons almost invariably 
considering I One Extreme, II The Opposite Extreme, III 
The Middle View of the subject which he advocated. His 
great skill in exegesis and language concealed this sameness 
of design, though its presence soon became felt. The 
endeavor to have a special design for every sermon will 
develop an ability to construct effective plans for each one. 
Exactly what should be considered before building a new 
house is necessary in preparing a discourse. As the size and 
shape of lot, the number of stories, location of doors and 
windows, dimensions and uses of the various rooms all have 
to be clearly understood before the cellar is dug or a founda¬ 
tion stone laid, likewise the several parts of a discourse 
demand previous consideration before the general “Plan” 
can be outlined. Preachers who invent the plan, as many 
do, without considering the special differences of sermons, 
may please themselves but seldom preach with power. No 

s 




9 8 


PREACHING WITH POWER 


amateur carpenter would lay a foundation without reference 
to what it must support, arranging the walls in geometric out¬ 
lines, curves, or beautiful shapes that showed his skill in¬ 
drawing ! 

But earnest preachers who wish to make every sermon 
exactly suit its own purpose, will need suggestions, such as 
the best architects derive from the study of existing buildings. 

Reading published sermons is likely to interest a person 
in their language or doctrine rather than in the plan, and 
indeed mislead the novice into esteeming the Plan above its 
merits because of the good impression made by the rest of 
the discourse. Collections of Sermon Outlines might then 
seem to be preferred for study, as they would be if they were 
properly selected and arranged; but they are either the 
productions of one person and lack variety, or the ill-assorted 
outlines of sermons whose excellence must have resided in 
some other feature. 

Far more good can be derived from a study of the best 
treatises on Homiletics and Composition, remembering that 
there is no authorized method of sermon structure, and that 
the best has yet to be developed. 

As a substitute for a thorough treatment of the Sermon 
Outline the following classification is offered. Only those 
Plans that have proved themselves effective are included. 
Whenever it could be assumed that a style of sermon was 
well known greater brevity has been exercised. 

In Architecture the peculiarities of all worthy buildings 
have been classified into Orders and their Styles or varieties. 
For convenience therefore the same method is here adopted 
in these suggestions on the Architecture of Sermons. 

ist, THE SCRIPTURAL GROUP. 

In this Architectural Order the distinguishing peculiarity 
consists in a special emphasis of the text and related pass¬ 
ages of Scripture throughout the discourse. 

According to the popular idea of a sermon this should 
be the only classification necessary. Notwithstanding the 



SCRIPTURAL SERMONS 


99 


dearth of scriptural quotation, illustration, and authority 
painfully apparent in the average sermon to-day the public 
hold firmly to the conviction that every word uttered from 
the pulpit has divine sanction. 

Preachers however are well aware how far this theory is 
from the reality. How many times the preacher is proclaim¬ 
ing his own personal wishes, or prejudices, or tastes, often 
without any thought of deriving it from Scripture. A text 
was chosen out of deference to custom, not necessarily 
because it contained any authority for the doctrines taught. 
Scriptural quotations were given along with others from 
poetry and science, for their appropriately beautiful language 
rather than for their judicial potency. Most commonly the 
subject, like that of an essay, disquisition, speech, or oration, 
was chosen first, and its “line of treatment” mapped out, 
and perhaps all the material for the sermon collected and 
arranged before the Scripture was thought of. And last of 
all a text was hurriedly selected by reference to a Concor¬ 
dance under some word contained in the theme, with a few 
similar quotations to give it a more religious flavor ! Such 
a discourse is often delivered afterward as an oration, a 
political speech, a scientific lecture, and a magazine article 
—requiring no change beyond omitting text and the few 
other passages of scripture. Is it right to call that a Ser¬ 
mon ? Just such discourses cause the impression that the 
Bible can be made to prove contrary opinions, because people 
in their ignorance suppose that every preacher has studied 
that book more than any other and says nothing from the 
pulpit which is not taught him by “Rule of Faith and 
Practice.” 

Preaching with Power is never preaching one’s own 
opinions. Such preachers “ have their reward,” but it is 
earthly :—ambition appeased, reputation gained, positions 
of honor or emolument awarded. But to be a “ faithful 
minister of Jesus Christ,” an honest dispenser of “the 
word, in season, out of season,” to “ let God be true and 




IOO 


PREACHING WITH POWER 


every man a liar ” by constant reference “ to the Law and 
to the testimony”—in other words to preach with Power 
rather than with eclat is diametrically opposite. 

Nor can it be said that this is a matter of opinion as to 
the probable power of Scriptural Sermons; because Peter 
plainly tells us that “ the word of GodLivETH,” by which 
word souls are “ born again;” and James speaks of “ the 
engrafted word which is able to save your souls;” and in 
Hebrews the Revised Version makes clearer that “ the word 
of God is living, and active, and sharper than any two- 
edged sword, piercing even to the dividing of soul and 
spirit.” 

Mountains of books and avalanches of literature are 
daily threatening the Bible. In many pulpits their secular 
accumulations have nearly smothered scripture from which 
only occasional gasps are heard. Now if “Faith cometh 
by hearing, and hearing by the word of God ” is it not a 
fact that preaching with power demands an adequate Scrip¬ 
tural basis? But how can the sword of the spirit cut 
through the bones and marrow of opposition if it is kept 
sheathed ? 

Albert Barnes long ago said “ There is a power in 
preaching the Bible which the world has not fully under¬ 
stood : and he does an incalculable service to his own times, 
and to the world, who derives the truths which he incul¬ 
cates directly from the Book of Life.” And testimony 
from so prolonged an experience of success makes conclu¬ 
sive the words of Whitfield “ Thousands have I seen, before 
It was possible to catch it by sympathy, melted down under 
the word of God.” It was the open Bible during the 
Reformation that created as many martyrs as ever witnessed 
a good confession before the time of Constantine! 

TEXTUAL SERMONS are built upon a design com¬ 
posed of the several key-words or clauses, contained in the 
text. With good judgment in the preacher this becomes a 
very effective method because it virtually provides a sepa- 




TEXTUAL SERMONS 


IOI 


rate text for each paragraph, and makes evident to all the 
scriptural authority for every proposition. 

Consequently it is resorted to by all successful evan¬ 
gelistic preachers who follow the Text System at all. It 
gives the impression of spontaneity and naturalness, without 
premeditation or art, whereas it requires study, pains, and 
skill to make it what it should be more than any other 
excepting the Expository. 

One moment’s consideration will reveal a dangerous 
looseness inherent in the arbitrary character of textual ser¬ 
mons. Unless good taste and correct exegesis select the 
text the wildest vagaries may be sanctioned by this method. 
Every word of a text is not always the expression of a 
truth, sometimes quite the reverse; while to put any text 
upon the Rack and tear it limb from limb must certainly be 
a dangerous experiment. 

Cautions are most necessary in designing Textual Out¬ 
lines because of their powerful impression upon the audience. 

ist, Keep the practical purpose of the sermon clearly in 
view so that the superficial sound of the words in its text 
shall not occasion a rambling discourse. 

2d, Avoid making a full stop in each division of the ser¬ 
mon as though nothing else were known, or true, or valuable, 
make the entire discourse a unit exactly like the whole text, 
“ fitly joined together, and compacted by that which every 
joint supplieth.” 

3d, Especially bear in mind the general teaching of 
Scripture in order that mere disconnected words shall not 
be used to enforce errors they were never designed to 
express. 

4th, Provide a text that needs no alteration in translat¬ 
ing, or explanation of terms : in other words the text is 
selected to suit the hearer not the preacher. 

OBJECTIONS ANSWERED compose another effect¬ 
ive design of Sermon Architecture. Every sermon to be 
powerful should meet the objections likely to be harbored 
in the heart of the hearer. But sometimes a text, or a pas- 




102 


PREACHING WITH POWER 


sage, or a doctrine, or a duty is so thickly beset with quibbles 
that the entire sermon must be devoted to them. 

To meet these objections successfully Scripture must be 
used in every instance. Peter’s first sermon began by 
answering the charge of drunkenness, then the objection 
against a resurrection, and finally removed the cherished 
opinion, which the Jews hold to this day, that Jesus was 
crucified by the Romans and therefore it is none of their 
business. All these excuses were quickly dispelled by 
appropriate quotations from Scripture. Other Apostles 
employed the same method wherever it was necessary. 

In our day there is call for more of this style of sermon¬ 
izing. Such subjects as Missions, Temperance, Piety, 
Honesty, Tithing, and Bible Study can only be enforced in 
this way. People are fully convinced of their truth, but 
make certain excuses or v objections block up their practical 
enforcement. Now to “ argue ” with these objectors is to 
please them mightily because there is never any end to cas¬ 
uistry, and it calls attention away from the sinner while it 
dignifies his disobedience. 

Nothing pleases an infidel better than argument. But 
we must “Shun profane [secular] and vain babblings: for 
they will increase unto more ungodliness.” When the short 
Sword of the Spirit, made for hand-to-hand application of 
sharp and cutting scriptures, is grasped and swung right 
and left amongst excuses and objections there will be power 
manifested like the victory of Jonathan at Michmash. 

Some Cautions will be helpful to secure the most pow¬ 
erful result. 

ist, Select a text which clearly includes all the Objec¬ 
tions, Excuses, Doubts, or Difficulties which are to compose 
the sermon, so that when the sermon is completed its cumu¬ 
lative force will be wielded by a mere recital of the text. 
It will require a long search to discover such a text, but the 
result will recall Apostolic scenes! 

2d, Remember that intellectual “ difficulties” are mere 



SCRIPTURAL ANALOGIES 


IO3 


shams to be avoided. Skeptical controversies have little 
hold on people, for new objections are invented as fast as 
any are answered. Preachers are likely to make infidels out 
of believers by such argumentation, while the skeptics who 
do not desire to be convinced take no interest in the contro¬ 
versy. 

3d, Consider therefore such Objections as lead to the 
heart not to the head; that grow out of a SIN not out of 
an opinion. In daily intercourse with people make a study 
of their individual sins and take notes for future use; 
translate these sins into the commonest excuses and objec¬ 
tions used to conceal them and make these the “ heads ” or 
outline of the sermon, exposing each sin to view like a 
scorpion hiding beneath a stone. In this way the sermon 
fits its place and people, without wasting time over matters 
of little interest. 

4th, Be candid, fearless, and thorough or, instead of 
being pricked in their hearts the hearers may prick the 
preacher. Hence it is very important to consider well 
beforehand whether the sins are exactly as represented and 
the objections possible to remove. 

SUGGESTED ANALOGIES afford another effect¬ 
ive system of sermon structure. Each Head of the discourse 
expresses some integral part of the analogy suggested by a 
text. 

For example I Cor. xii 12, The Church is Compared to 
the Human Body; each head should carry out the compari¬ 
son as exhibited by some particular part of the body; and 
in proportion to the preacher’s knowledge of anatomy, 
physiology, neurology, phrenology, and psychology will be 
the success and effectiveness of the sermon. But everybody 
knows enough about the parts of his body to use such a text 
impressively. 

Texts are numerous on every page that suit this design 
of sermon-structure. Nothing can come amiss to the 
preacher. Scientific knowledge of Light, Heat, Sound, 



PREACHING WITH POWER 


IO4 


Electricity, Steam, Natural History, Botany, Zoology, Min¬ 
eralogy, Astronomy, and even Mathematics will open up 
mines of scriptural teaching. Trades, Professions, Busi¬ 
ness, Farming, Music, Art, and perhaps Politics will make 
channels for religious instruction. 

Cautions will be required at every step :— 

1st, Use analogies that are well-understood by the peo¬ 
ple, otherwise confusion will result. But occasions will 
offer for the use of everything the preacher happens to 
know. Special sermons may be given to Lawyers, Doctors, 
Mechanics, etc., etc. 

2d, Employ only such analogies as are perfectly and 
correctly understood by the preacher himself. No mistake 
is greater than the attempt to talk to experts about some¬ 
thing not well known to the speaker. It creates ridicule 
over the blunders made, and a suspicion of equal ignorance 
as to the doctrines taught. As the sailor said, “That Par¬ 
son tried to talk about ships and religion, when he didn’t 
know anything about either.” 

3d, Make sure that the analogy selected correctly repre¬ 
sents the teaching of the text. 

4th, Never enforce a doctrine by this method, because 
analogies are not arguments they are simply illustrations. 
Duties are the most proper objects of this style of preaching. 

5th, Good taste and judgment are essential to avoid 
pressing the analogy too far—as somebody has said “ Mak- 
ing it go on all fours,” ridiculously. A negro preacher 
was carried away with the comparison between the church 
and a ship: little by little it changed its size and form until 
he put in boilers and engines and was getting up tremendous 
steam when an excited hearer cried out “Ef you-all don’t 
look out hit’ll bust hits biler!” 

Drummond’s Natural Law in the Spiritual World is a 
remarkable example of scriptural analogies carried out with 
a refinement of khowledge and good taste. 

BIOGRAPHICAL sermons are very interesting and 



BIOGRAPHICAL SERMONS 


I0 5 


impressive. Paul, Peter, Barnabus, John the Baptist, 
Judas, Ananias, Zaccheus, Joseph, Moses, Joshua, Balaam, 
Ruth, or any person named in scripture may be selected as 
the subject. Each Head of the discourse explains some 
leading element of character; the “ Sub-Heads ” consider¬ 
ing the minor incidents or characteristics; and the entire 
sermon giving a rounded view of the life. 

So popular is this method of exposition that examples 
of it are found in every library. Books on the Biography 
of Scriptural Personages will serve as models and afford 
much material; but, as in every method of sermonizing, the 
greatest Power results from independent study and prepara¬ 
tion. Plagiarism leads to ultimate powerlessness. 

Several Varieties are possible. One method states the 
facts given in scripture about the person selected, and then 
marks out the character thus delineated. Another method 
begins by assuming, or supposing certain elements of .char¬ 
acter, afterward tracing their outlines in acts and,sayings. 
Josiah, Manasseh, Mephibosheth, and those about whom 
little information is given demand this latter method. 

A concordance supplies the facts for such a sermon, the 
most valuable material consisting of unimportant words, 
and trifling acts. Hours of such study and research of 
scripture will benefit both preacher and hearer. 

A wide knowledge of human nature in general—which 
faculty is capable of great development, * —is an indis¬ 
pensable prerequisite to a successful employment of this 
style of sermonizing. During the preparation of Bio¬ 
graphic Sermons the question must be asked incessantly 
“How would I feel, or talk, or act under those circum¬ 
stances; and why?” 

Some Cautions are needed although hardly any blunder 
can be made in this design of sermon. 

ist, Have some practical purpose in view if Power is 
desired, and do not degrade the sermon into a mere biog¬ 
raphy. Shape the entire discourse with reference to its 




io6 


PREACHING WITH POWER 


persuasive power rather than compose what would make a 
readable article in a magazine. 

2d, There is considerable temptation to be too elaborate, 
and become tiresome, which is fatal to any discourse. 

3d, Another temptation will lead the preacher into a 
sameness of style and treatment of all his Biographical Ser¬ 
mons ; and also into a habit of praising or blaming all 
persons alike. Biography is a difficult art, but its power is 
sufficient payment for the effort exerted. 

4th, Avoid talking about the person whose life is exam¬ 
ined; but show what he diet, and said, and why. 

5th, Show him up as a sinner like the rest of us. 
Especially avoid exaggeration, or giving the impression of 
super-human goodness. Scripture contains the only collec¬ 
tion of truthful biographies in the world, in which every 
person is shown precisely as he lived—no worse, no better. 
But preachers conceal this realism. 

EXPOSITORY SERMONS are at once the most 
effective and the most difficult, when well prepared, but 
become the most distasteful of all if performed carelessly. 

Between the Expository and the Textual styles of ser¬ 
monizing there is a wide difference; the latter uses the 
catch-words in a text as a starting point for remarks that 
may never concern the text itself; whereas the former must 
confine itself to the passage selected as a text. 

In this style of sermon the chief purpose has generally 
been to explain the meaning of a long selection of scripture. 
It is therefore more strictly scriptural in its matter than any 
other. But its arbitrary nature has thrown it open to such 
abuse that most commonly it degenerates into a rambling 
talk about the scripture without point, purpose, pungency, 
power or always pleasure. 

Because it contains so much scripture, which is a needed 
antidote for the short-text habit, it has always been consid¬ 
ered the most important method of sermonizing. Every 
treatise on Homiletics, and all leading preachers have urged 



EXPOSITORY SERMONS 


IO7 


its widespread adoption. Dr. Wm. M. Taylor, who is 
regarded the greatest expert in this method, said “As an 
engine of power I advocate most earnestly the pulpit expo¬ 
sition of the scriptures.” And quaint old Gossner wrote, 
“If the Holy Spirit may not speak of himself, how canst 
thou draw thy preaching out of thyself—out of thine head, 
or even out of thine heart!” Jeremy Taylor had a like 
opinion when he affirmed that “ The Holy Ghost is certainy 
the best preacher in the world ; and the Words of Scripture 
the best sermon.” 

It is strange that a species of sermon architecture so 
universally approved should be left most to chance. Such 
however has been the fact. More instruction of a definite 
nature has been given in the less valuable methods of Top¬ 
ical and Textual Sermonizing than in the Expository. 
Unstinted praise has seemed to take the place of practical 
direction. Students have been urged to adopt the Expos¬ 
itory Method without having any method clearly outlined. 

Published sermons have furnished models but they left 
the ordinary reader more puzzled than ever, because igno¬ 
rant of any fundamental principles that might underlie 
their structure. Consequently any sermon that contained 
an unusual proportion of scripture has been termed Exposi¬ 
tory. And those that confined themselves to a chapter and 
might have deserved the name have too frequently been 
mere amplifications of the verses and not really “ Sermons ” 
at all. 

Every style of sermon must have Unity, a beginning, 
substance, and an end, not like Tennyson’s Brook running 
on forever! What was enforced in Chapter IV must be 
exemplified in every sermon. 

A little close thinking will reveal the unity of any 
passage of scripture that is thoroughly understood. Psalms 
are the best for practice because of their brevity, and com¬ 
pleteness. 

For example the First Psalm suggests instantly the 




io8 


PREACHING WITH POWER 


characteristics of The Blessed Man. Introduction, The 
Power of Associates, (verse i) I His Tastes, (verse 2) II 
His Prosperity (verse 3) III His Escapes (verses 4—5*) 
Conclusion, The Philosophy of this Blessedness (verse 6.) 

Such an Outline may be adapted readily to any place, 
or class of hearers, and possess every element of success 
and power; but the same Psalm “commented” upon 
would be tiresome and tame. 

Common-sense will suggest the use for a title of some 
short text not necessarily contained in the passage to be 
explained, rather than attempting to read the entire passage 
text-fashion. Forethought is needed also to secure brevity, 
and heighten the interest. If the passage is familiar, or 
easy to remember, it may be wise to read it before preach¬ 
ing. But if it is otherwise, the usual Scripture Lesson 
should be omitted, and the passage read section by section 
during its analysis in the discourse. 

SERMON BUILDING is the name adopted by its 
inventor for a new system of Sermonizing. It does what 
has been so long desired formulates the principles underly¬ 
ing the Expository Style of Sermonic Architecture, whose 
laws are as true as mathematics, as old as human nature, 
and as rational as philosophy. 

It teaches how to develop a real sermon out of any text, 
so that the true intention of the passage, whether long or 
short, is accurately discerned, and the psychological pro¬ 
cesses required are definitely indicated. 

So entirely unique is this new homiletics that a volume 
would be necessary to convey a working-knowledge of its 
principles. Those who feel interested should correspond 
with its author, Rev. G. S. Anderson, Auburn, Alabama. 
He has kindly given permission for the following explana¬ 
tion of its salient features, which should properly have been 
written by himself. 

Every Text, long or short, that conveys a complete 
idea contains two elements. One of these is a Fact , the 



SERMON BUILDING 


IO9 


other is an Impression or opinion produced by that fact. 
It often demands long study to cleave a text into these por¬ 
tions, but since they are invariably inherent in every idea, 
they must be discovered before the text can be properly 
understood. 

The Fact in every text may be a noun or a verb, a 
thing or an action, real or imaginary; but it is something 
that was virtually external to the person who uttered the 
words of the text. 

The Impression produced upon the mind of the one 
who uttered the words of the text may also take the form 
of noun or verb, but it is something that for the time being 
was virtually internal, and caused or suggested in the mind 
by contemplation of the Fact. 

When these elements are discovered in any text their 
truth flashes upon the mind so brilliantly as to illuminate 
the text from end to end and cause all its related passages 
to glow as well. Then for the first time the preacher under¬ 
stands the text as its author did; all guess-work is removed ; 
the blind following of commentators is abolished; and 
expository preaching becomes an exact science. A thou¬ 
sand men would derive the same theme and teachings from 
any given text. 

All that follows is easy in the practice of “ Sermon 
Building,” because it makes constant use of these two ele¬ 
ments:—the Objective Fact , and the Subjective Impression. 

The Sermon developed from these elements of its text 
follows the psychological laws of Preaching as follows :— 
1st, The Text is read as in all sermons. 

2d, The Title, Subject, or Theme that indicates its 
teaching may be stated or not as deemed wise. 

3d, Definitions are now in place if any are necessary 
to make the text so clear that it will have its full effect. 

4th, The Fact which engaged the attention of the one 
who uttered the text must now be displayed with equal clear¬ 
ness to the audience. This is best done by Analysis; 




no 


PREACHING WITH POWER 


breaking it up into its parts if it is a thing, or showing its 
sources and tendencies if it is an action. 

5th, The Proposition or Theme for argument in the 
sermon is not left to the invention of the preacher but con¬ 
sists of the Fact and the Impression combined in the form 
of a proposition that can be discussed. 

6th, The Argument now comes in its proper place. 
After the Perceptions have received a clear-cut view of the 
Text and its Central Fact, the Reason may be addressed 
with confidence. All the principles and resources of Logic 
are appropriate to this stage of the Exposition. 

7th, The Means by which the Proposition is to be 
attained very fitly acts upon the Emotions after the Reason 
has been convinced. 

8th, The Excuses and Objections that prevent acqui¬ 
escence must now be swept aside so that the Will shall be 
more easily reached. 

9th, The Application of the practical truth of the text 
closes the discourse. 

This Method not only explains the text but makes 
every part of the sermon grow out of it. Each stage of the 
discourse accomplishes a double purpose ; it draws upon a 
distinct portion of the text so that all together effect its 
complete exposition ; besides this each step of the sermon 
has as definite and systematic a relationship to the hearer, 
and progressively conducts the text into the citadel of his 
Will. 

Consequently “Sermon Building” is strictly Exposi¬ 
tory. Whether the text be the shortest clause, or an entire 
book these principles place it before the hearers exactly as 
it appeared to its author—which is ideal Exposition. 

2d, THE LOGICAL GROUP. 

In this Architectural Order of Sermon structure the dis¬ 
tinguishing characteristic is Argument. Scripture may be 
employed abundantly but only as proof-texts, but the ten¬ 
dency is somewhat away from Scripture. 



SOME TOPICAL PLANS 


I I I 


TOPICAL SERMONS are considered by many the 
ideal form. Educated ministers prefer this style because 
their training has made logical processes easy, and as other 
ministers have deemed it necessary to imitate scholars it has 
become nearly universal. 

In this sermon-design some “topic,” theme, subject, 
proposition, question, or other central idea is selected, 
around which the entire sermon is built. Each Head 
expresses an integral part of the Theme, the entire Plan 
giving a rounded idea. 

Pastors whose reasoning faculties are undeveloped will 
miss the peculiar influence inherent in Topical sermons; 
they will have the form without the power, topics without 
logic. The following simple outlines will serve as fair 
examples, and give helpful suggestions to those who find 
such designing a burden :— 

I The Leading Idea of the Text, 

II An Act connected with it, 

III The End or Purpose of if. 

I Nouns in the text, 

II Verbs in the text, 

III Objects of those verbs. 

I Agent, I The Subject, 

II Action, II Its Method, 

III Result. Ill Its Purpose. 

I Major Premise, I Source, 

II Minor Premise, II Operation 

III Conclusion. Ill Object. 

I Situation, or Condition, or Tendency, 

II Combination with its Circumstances, 

III Application of its Lessons. 

I Incipiency of a movement, 

II Luxuriance of its development, 

III Decadence of its influence. 

I Birth of an idea, I Past ; failures, 

II Means of its growth, II Present ; attainments, 

III Causes of its Death. Ill Future ; prospects. 


I The Subject, 

II Its Parts, 

III Their Relation. 

I Who? 

II What? 

III Why? 

I Matter, 

II Manner, 

III Result. 

I Where? 

II How? 

III Why? 



11 2 


PREACHING WITH POWER 


I Positive, I What it is not, I Good, 

II Negative, II What it Is, II Better, 

III Result. Ill What it Should be. Ill Best. 

I Nature, I Person, I Speaker, I What? 

II Object, II Deed, II Speech, II Whom? 

III Result, III Design. Ill Audience. Ill When? 

General Varieties of Topical designs :— 

1 st, Each Head considers an integral part of the Theme. 

2d, Each Head illustrates part of the Theme. 

3d, Each Head embraces the entire Theme, but gives a 
different view of it; as the Four Gospels display Christ. 

4th, Each Head adds something to the Theme forming 
an oratorical Climax, and therefore requiring four Heads 
instead of three. Orations are built on this model. 

5th, Each Head is a new Theme. 


TENDENCIES OF AN IDEAL TOPICAL PLAN. 


INTRODUCTION 

THE DISCUSSION 

CONCLUSION 

Wins T 

or Clears. I 

Opens T I Develops TIT Points 
Explains! 1 Teaches lllApplies 

Fastens 

or Moves. 


Promise less than 

Tell less than you know. 

Stop before 

you perform. 


you are done. 


SUBJECT 

ITS ANALYSIS 

OBJECT 

Bible 

Scriptural Examples 

Duty 

Statement 

Proof 

Persuasion 

Science 

Logic 

Ethics 

Hypothesis 

Evidence 

Application 

General 

Specific 

Concrete 

Literal 

Imaginative 

Realistic 

Prosaic 

Didactic 

Poetic 

Some Cautiojis are needed to insure success : 


1st, Have Unity 

in Plan and Treatment. 

Many deceive 












TEXTO-TOPICAL PLANS 


”3 


themselves by wording the Heads so as to be alike in sound 
—all are nouns, or verbs, or adverbs—whereas the resulting 
treatment may be heterogeneous and confusing. 

This Unity is best secured by ignoring words and 
regarding the Purpose, Subject, Method, and character of 
the sermon. Make the entire sermon alike in the distin¬ 
guishing peculiarity selected for it :—have it entirely Sub¬ 
jective, or Objective, or Argumentive, or Descriptive, or 
Hortatory : have it cover one sphere of the subject, or else 
adequately embrace the entire subject, but not attempt a 
little of both : have it all Poetical, Prosaic, Philosophic, 
Didactic, or else every one of these without noticeable 
omissions. 

2d, Keep Text, as well as Subject, in sight. 

3d, Think more of the Bible than of the Subject. 

4th, Be sure that both the Topic and the entire Treat¬ 
ment are endorsed by Scripture, if the greatest Power is 
desired. 

5th, Keep some practical object in view and not fall into 
a sort of meditation, or theorizing in the pulpit. 

TEXTUAL-TOPICAL designs are evidently a com¬ 
bination of the Textual form with the Topical method : 
really a double outline. A suggestive text is selected and 
divided as in the Textual style, but in addition a Theme is 
derived from the text and separated into its Heads as in the 
Topical. 

It is a safe style to employ because it adheres to Script¬ 
ure which cannot be affirmed of the Topical style generally. 

Examples abound, but they should be criticised accord¬ 
ing to the principles of both methods—each of the two 
outlines being examined separately. 

John XVII 15-21, Theme: Believers Needed in the 
World, I On their Own Account, “Sanctify them through 
thy truth.” II On the World’s Account, “ I have sent them 
into the world.” Ill On God’s Account, “That the world 
may believe.” 




PREACHING WITH POWER 


II 4 


IMPLIED IDEAS compose a very effective style of 
sermon-form. What is stated in the text is here ignored and 
attention centered upon what may be “read between the 
lines.” All that can be implied, inferred, imagined ; what is 
logically involved in the text ; what is omitted, and pur¬ 
posely passed over—such ideas are made prominent in this 
style of outline. 

Preachers who have confined their attention to what is 
expressed on the surface of a text may at first regard this 
form with suspicion. But further consideration will justify 
the use of just such a method, because every positive state¬ 
ment has both its negative and its related or implied forms 
of truth. Very many passages of Scripture cannot be 
explained adequately by any other method, because their 
chief force lies in what is implied. 

For example Luke iv 17-20; Why did Jesus stop just 
there in the “middle of a verse” as we would say, and omit 
to read about “vengeance.” Likewise the passage that 
Philip expounded to the Eunuch which is not quoted in full, 
throws when read much light upon the line of thought that 
must have been followed in that chariot-pulpit. Note also 
how the Prodigal Son was not permitted to say the humili¬ 
ating part of his premeditated speech “ Make me as one of 
thy hired servants.” The various meanings of a single word 
of a text may all be inferred as denoting its complete teach¬ 
ing. And the same treatment is demanded by subjects as 
well as texts. 

Where the entire sermon does not seem to demand this 
method, it may sometimes serve an excellent purpose for 
what are called “ Sub-Heads.” 

RELATIONSHIPS between the ideas contained in 
text or subject afford much useful instruction of a strictly 
logical character. The Heads consider one by one the 
mutual relationship existing between the constituent por¬ 
tions of Theme or Text: such as Cause and Effect, Whole 
and Parts, Origin and Result, Earlier and Later, Old and 



CONTRASTS AND POSSIBILITIES II5 

New, First and Last, Positive and Negative, Inner and 
Outer, Parent and Progeny, Type and Anti type, Symbol 
and Reality, Prophecy and Fulfillment, etc., etc. 

Such ideas most commonly go in pairs, but the Plan 
must not be so stated. For a sermon to have power must 
have not less than three heads ; one head forms the founda¬ 
tion, two heads the sidewalls, but the third head roofs it in. 
One head states, two heads argue, three heads apply. A 
man may hop on one foot, stand firmly on two, but at least a 
three-legged stool is needed for solid support. So that the 
actual treatment of this style of sermonic architecture 
demands sufficient extra study to invent the necessary third 
Head. 

RESEMBLANCES or CONTRASTS supply another 
useful form of Logical Outline. In this style the contrasts 
or likenesses between the ideas of Subject or Text form the 
Heads of discourse. These may be derived from etymology, 
synonymes, and parallels, in English, Hebrew or Greek ; 
also from history, literature, archaeology, or any science ; 
from expressions, people, classes, characteristics, condi¬ 
tions ; from prophecies and their fulfillment, threats, 
commands, and promises compared ; Religion and Reason, 
Bible and nature, Old Testament and the New, Before Christ 
and After Christ, Apostolic times and Middle Ages, the 
Church now and in the Apostolic Era ; from the nature of 
certain acts, Good and Bad, Morals and Ethics, Business 
and Religion, etc., etc. 

POSSIBILITIES especially of a practical nature but 
derived logically from the Text or the Subject are used with 
much skill by Matthew Henry, and Spurgeon. The several 
Heads consist of Comments derived by deduction from the 
facts of the Subject or Text. Usually there practical Pos¬ 
sibilities are derived from a consideration of the persons, 
characters, and occurrences of the Context, and consist of 
stories, personalities, or descriptions of possibilities. Or 
these inferences that surround the subject—not drawn 



PREACHING WITH POWER 


I 16 


directly from it as in the “ Implied” style—take the form 
of comments upon the time, place, doctrine, duty, or com¬ 
panionships. 

Ezekiel xxix 17-20, I Disposal of States or Nations is 
the work of God. II Men can serve God without being 
aware of it. Ill None can be losers in what they do for 
God. 

HYPOTHETICAL Sermons compose their Heads of 
various suppositions or theories that are to be proved or dis¬ 
proved by the Sub-Heads. It is the opposite of the 
dogmatic and much more interesting in ordinary hands. It 
merely points in a certain direction and asks whether the 
object of our search be there. It is a shrewd way to make 
old subjects seem fresh, and especially to make distasteful 
doctrines or duties palatable. In skilled hands it may grad¬ 
ually drive the hearer into a corner or logical predicament 
from which he cannot escape but by obedience to the 
sermon. 

The inventor of this method and its most illustrious 
exemplar was Socrates, whose dialogues should be studied 
by every preacher. 

“ Suppose Peter, Paul, etc., were a Methodist, Baptist, 
Catholic Unitarian, etc.,” will suggest a very serviceable 
form of the Hypothetical variety. 

Some Cautions are needed just because of the indefinite¬ 
ness of this scheme :— 

1 st, Be careful not to “ Suppose ” a meaning of scripture 
but always an enforcement of an already accepted meaning. 
In other words don’t make one hypothesis the basis of 
another (though this is done in some of the Sciences) 
because the double-negative results in logical confusion and 
virtual contradiction. 

2nd, Be extremely cautious of its employment in contro¬ 
versy, remembering that a hypothesis is only a guess and 
may be proved so false as to end the controversy pre¬ 
maturely. 



DOGMATIC PREACHING 


117 


3d, Never use it to enforce a new doctrine, always those 
that need no special proof. 

TRACING CAUSES is akin to the hypothetical yet 
is more a matter of proof and less of supposition. In this 
style of sermon architecture Heads answer the questions, 
“ Why did this happen?” “ What led to it?” and in various 
ways attempt to trace facts back to their causes, principles, 
beginnings, etc. It is a very good and entertaining method 
of sermonizing, and contains much latent force for the 
preacher whose mind has a philosophic bent. It is espe¬ 
cially effective in exposing the false principles advocated 
by an opponent. 

TRACING CONSEQUENCES is the opposite of the 
last named style and equally useful for similar purposes. 
Each Head asks such questions as “Whither does this 
lead?” “ What will it entail?” “ Is it wise in the long 
run ?” etc. 

It is very effective in showing to an audience the good 
or evil consequences of a doctrine, duty, or habit. Subjects 
such as Temperance, Missions, Loyalty, etc., call for this 
treatment. It is also powerful in developing courage by 
showing that people have nothing to fear concerning the 
consequences of any chosen duty, belief, or action. 

DOGMATICAL Sermons are very abundant and 
when employed at wide intervals are effective. In this 
Style the Heads contain simple assertions made without any 
proof. 

It is the most common form of logical sermon because 
it is natural for men to dictate, assert, dogmatize ; which 
to young preachers seems the essence of Preaching. Older 
men seldom resort to this method unless in sectarian pole¬ 
mics where the dogmatic element is habitual. 

A good example is Matthew xi 28 “ I will give you 
rest.” I Rest for the Intellect. II Rest for the Conscience. 
Ill Rest for the Heart:—no reason being given to prove 
that Jesus meant such varieties of Rest when he uttered the 






PREACHING WITH POWER 


118 


text, it is sheer dictation whether really true or not. In 
this unbridled license lurks the greatest temptation to abuse 
the system; and in its dogmatic character there is an ele¬ 
ment of haughtiness likely to render the sermon distasteful. 
But cautiously and occasionally employed, especially in 
hortatory, and oratorical discourses it has an imperial power 
that compels attention. 

ANALYTICAL Outlines form their Heads out of the 
constituent parts of the subject so that a complete under¬ 
standing is gained of the details of every portion. It is 
always interesting because people enjoy information, expla¬ 
nations, details, and everything definite. It requires a 
perfect understanding of the Subject so that the analysis 
shall be true and complete. Every subject may be vari¬ 
ously analyzed with equal truth, which makes it desirable 
to invent as many outlines as possible from which to select 
the most effective. A tree, as a subject, could be logically 
analyzed into, Roots, Trunk, Branches; or, Wood, Bark, 
Leaves; or, Limbs, Leaves, Fruit. Man, as a subject, could 
be perfectly analyzed, as Body, Mind, Spirit, or Intellectual, 
Physical, Transcendental; or Bone, Flesh, Life; or Respi¬ 
ration, Digestion, Reproduction; or Head, Body, Limbs, 
etc. 

Cautions are needed in this Style because of popularity 
inducing carelessness in its design. 

ist, Be sure to select a Theme that is clearly appre¬ 
hended by an audience, or the analysis will increase the 
obscurity and destroy the power. 

2d, Make the analysis clear to the people, whether it is 
the most learned and scientific or not. 

3d, Reduce the analysis to its simplest form and fewest 
parts; too many branches suggest a bramble-bush which 
the mind hesitates to climb. 

SYNTHETICAL Outlines are exactly opposite in 
method to the Analytical. Instead of having a Subject to 
begin with which is taken to pieces and explained, this 




RHETORICAL OUTLINES 


II 9 


Style takes a collection of ideas or principles and recon¬ 
structs them into complete unity; as a physician might 
empty a bag of bones, in utter confusion, and proceed to 
fit them together—first the jaw to the skull; then the spine, 
pelvis, ribs, shoulder-blades, and collar-bones; next the 
arms and hands, legs and feet—when behold, Ezekiel’s 
vision stands in orderly form before the observers. 

This design of sermon-architecture is deserving of 
more frequent employment than hitherto. It is very effect¬ 
ive and is a refreshing change from the Analytical which 
is almost universally used. 

Its effect becomes more striking by making the synthe¬ 
sis without saying so, and then when each portion is 
complete announcing the formal statement appropriate to 
that Head; and so on, until the entire reconstruction has 
been effected when the “Subject” is the last statement 
made. 

3d, THE RHETORICAL GROUP. 

Every sermon is subject to Rhetorical laws, as it should 
be also Logical, and Scriptural. But in this chapter only 
the design, or outline, or “Plan” of a sermon is consid¬ 
ered, the substance must be treated in accordance with 
Chapter IV. 

An important group of sermon-designs have for their 
distinguishing characteristic the development of the Rhet¬ 
orical peculiarities of their Subjects or Texts. 

CONSISTENT FIGURE of Speech. This is fre¬ 
quently employed but deserves wider adoption, both because 
of its power to interest and instruct, as well as because the 
Bible is replete with figurative allusions. 

Luke iv 18, “ Deliverance to the Captives.” I Our 
Captivity; the arrest, fetters, darkness, want, wretched¬ 
ness. II Our Deliverance; from debt, exile. Ill Our 
Deliverer; hated, avoided, misjudged, dishonored, for¬ 
gotten. 




120 


PREACHING WITH POWER 


HYPERBOLICAL Outlines are those whose several 
Heads develop the extremest possible views of the text or 
Subject, amounting to exaggeration. Hyperbole in Rhet¬ 
oric is the art of exaggeration for effect, making something 
so extremely emphatic that, while literally untrue, it pro¬ 
duces a truthful impression upon dull minds or callous 
hearts. 

Scripture contains thousands of such exaggerated 
expressions : for instance “ Rivers of water run down mine 
eyes; the whole world has gone after him; hate father and 
mother; eat my flesh and drink my blood,” etc. Hyper¬ 
bole is therefore justified as a rhetorical resource in preaching: 
let us then confidently design sermons that employ it as the 
basis of their structure. 

ALLEGORICAL Outlines demand a sound judgment 
when they become absorbingly effective and intensely pow¬ 
erful. Bunyan’s Pilgrim, Barren Fig Tree, and other 
writings have popularized the principles of this method. 

To prepare such sermons close study is required— 
because the slightest inconsistencies are recognized by the 
audience as they are not in any other style. Have a per¬ 
fectly clear idea of the characters, figures, objects, circum¬ 
stances, symbols, etc., to be used. Excite the imagination 
to the utmost; read appropriate books, poems, and scriptures 
beforehand. Last of all construct the Plan by making each 
Head express the name or action of some imaginary person. 
The language, thought, and delivery should be in perfect 
keeping with the personifications for the best results. 

Unless the preacher is conscious of a peculiar ability 
for this style it is better neglected, but so wonderful are the 
effects that it would pay to spend years in developing the 
necessary skill, Whitfield and all great preachers favor 
this style of Rhetorical Outline. 

4th, THE MISCELLANEOUS GROUP. 

Sermonic Architecture has no limits to its resources, 
everything in heaven and earth that man can imagine may 



PRACTICAL SERMONS 


I 2 I 




form its patterns. The following styles are quite various 
in their peculiarities but have sufficient potency to deserve 
recommendation. 

PRACTICAL Sermons used to be more frequent than 
at present. In this Style each Head comprises a separate 
Application of the truths in the Text, suiting as many 
classes of people. It is therefore very acceptable to those 
uneducated people who cannot follow a single line of 
thought, but require variety and change. Externally it 
seems to possess boundless variety, but the greatest results 
come from a Plan that has absolute unity, though so 
expressed as to conceal it. 

All accepted doctrines, and subjects needing no proof, 
should receive this treatment. Our duty is to apply truth, 
but to do that properly is no simple matter, but requires 
consummate skill in rhetoric, logic, delivery, and tact. Yet 
it should be more frequently attempted in order that skill 
may have its necessary exercise. 

All the older preachers have left us specimens of this 
style, and any attempt at it is better than neglect. It 
admits the widest variety of illustration and proof; of sub¬ 
ject and purpose; of text and treatment. 

But everything in the sermon must be self-evident, as 
Application addresses the Emotions not the Reason, the 
heart not the head. Aimed at the Emotions there should 
be no conflicting emotions excited—for example weariness 
is an emotion. Likewise should every application be self- 
evident as to its importance and its fitness or it will utterly 
fail from the emotion of injustice, etc. 

PURPOSES Explained compose another effective 
design of Sermon. Each Head discusses some object, or 
purpose contemplated by the text, writer, preacher, church, 
society, occasion, doctrine, theology, command, ordinance, 
type, etc., etc. 

Examples are abundant especially in Funeral Orations, 
Memorial Sermons, Dedications, Ordinations, and Polemi- 




122 


PREACHING WITH POWER 


cal discourses. 

HISTORICAL Sermons are also popular, interesting, 
and effective. Whenever not suitable for a complete sermon 
it affords an excellent design for the Sub-Heads of some 
portion of another Plan. 

In this Style the Heads serve to describe the subject as 
it would appear to some observer. It takes note of growth, 
development, phases, chronology, tendencies, etc. Conse¬ 
quently it is descriptive, which is always entertaining, and 
has an air of truthfulness that adds to its power. But trifles 
should not be treated with the dignity of this style, nor 
should all the portions, phases, and historical elements of a 
Theme receive equal attention—there must be light, shade, 
and half-tone. 

ORATORICAL Sermons are exceedingly effective 
when appropriate to the circumstances, and designed in 
good taste. By an Oratorical Plan is not necessarily 
intended an Oration. It must be a “ Sermon/’ not an 
“ Oration,” but its architectural form can be that of the 
Oration. 

The ground plan is a Climax which demands four steps, 
and seldom permits of more. Richard Fuller—perhaps the 
greatest modern master of this style-—once attempted the 
following climax, with marked failure, the audience grow¬ 
ing weary :—II Cor. iv 17, I Glory, II A Weight of Glory, 
III An Eternal Weight of Glory, IV An Exceeding and 
Eternal Weight of Glory, V A Far More Exceeding and 
Eternal Weight of Glory. But with the exception of 
going one step too far this Outline is a perfect model. 
Every step of the climax is firmly and visibly cemented to 
the next; all of them leading steadily and definitely to one 
end, without break or hesitation. 

Suggestive subjects abound, especially in the Bible ; the 
steps of Peter’s Fall, the downward path of Judas, the 
spiritual development of Paul, the betrayal of Christ, the 
victory over death, the magnetism of Christ, the constrain- 



DRAMATICAL SERMONS 


I2 3 


ing power of love, etc. 

Oratorical Outlines demand great care in preparation. 
Close attention must be paid to the text, its synonymes, 
omissions, additions, parallels, emphases, subjects, time, 
place, history, related facts, and everything that will serve 
to reveal the true Climax which is the foundation of this 
Style. 

In other Styles these elements of a text are studied, 
but with this marked difference that the Oratorical is search¬ 
ing for degrees, relative values, and shades of difference in 
temper, style, characters, ideas, qualities, results, history, 
chronology, sentiments, etc. When collected these must be 
assorted skillfully in their order of oratorical effect. 

If such a plan leads to the delivery of an oration 
instead of a sermon it would better be abolished, or seek 
some less sacred place than the Pulpit. But with Orator¬ 
ical Form and Sermonic Substance, especially if language 
and delivery are also adequate startling results may be 
expected. 

DRAMATIC Outlines require still greater ability but 
their popularity with all great preachers recommends their 
trial. 

The peculiarity consists in having each Head represent 
a person who talks and acts before the audience like the 
characters in Pilgrim’s Progress. 

Sometimes the entire sermon represents the words and 
deeds of a single person—as “the False Professor;’’ but 
more frequently the Heads delineate the characters of dif¬ 
ferent persons—as “ the Various Excuses for Disobedience.” 

Either the entire sermon or each of its Heads is there¬ 
fore an imaginary biography, or, more strictly an imaginary 
scene from life. Immense possibilities are to be found in 
this style of sermonizing. 

An easy method to construct this style of Plan is first 
to make a Topical Outline, and then translate each Head 
into a subjective state, after which some person supposed to 






124 


PREACHING WITH POWER 


possess that characteristic must act his part, or several may 
have to do so under different circumstances. The sugges¬ 
tions for this effective Method come from motives, habits, 
customs, inconsistencies, follies, and the good qualities of 
human nature. 

It is really placing a scene before the people with all 
the characters acting and talking naturally. They may be 
“dramatized” from scenes alluded to in scripture—as the 
supposed conversations between Eve, Satan, and Adam; or 
between Cain and Abel; or Jacob and Esau; or Abraham 
and Isaac going to the Mount; or, a very popular subject, 
Noah building the Ark and talking to his unbelieving 
neighbors. Scripture gives precedents for this kind of 
instruction in the book of Job, Song of Solomon, Dives 
and Lazarus, and all the Parables. 

Ideas, doctrines, habits, customs, sins, excuses, etc., 
may be personified with great effect. Ordinary doctrines, 
or rather duties, that are neglected may be enforced with 
apostolic power by means of this method, because it “ holds 
the mirror up to nature ” and shows people their neglect of 
duty so vividly. 

Ordinary sermons on Gal. vi i, would have no effect 
whatever; but let the pastor act out a scene giving the con¬ 
versations between some poor friend overtaken in a fault, 
and another who wishes to have him excommunicated. 
Place one of them in one pulpit chair, or one end of sofa 
or platform, and the other elsewhere. Ask both of them 
questions, taking their places and answering as such people 
would. This very scene has been known to avert dissention 
in a church, because the Pastor could not be charged with 
taking sides, as he said nothing directly to the church, but 
merely depicted what other people would have said. 

Another example of the usefulness of Dramatic Plans, 
may be drawn from the treatment of such an ignored duty 
as working for the salvation of people. Hearts are callous 
to all a preacher could say directly on this subject. Let 




REALISTIC SERMONS 


I2 5 


him however act out a scene in court. Have some person 
arraigned on the charge of soul-murder. Let the customary 
forms of a court trial be enacted, taking each person’s 
imaginary position in the pulpit, and acting as he might. 
Let the defence be made very strong so that the audience 
will feel sure that they cannot be proved guilty of soul- 
murder because they have neglected to do anything for the 
unsaved around them. Then let the prosecuting attorney 
bring up the evidence, both actual and circumstantial, 
against the accused Christian, and finally have the Judge 
read the Law on the subject, whereupon the Jury renders a 
verdict of guilty, without leaving the box. The result will 
be crushing. 

Whitefield often used this method generally for a por¬ 
tion only of his long sermons, but the effect was thrilling, 
almost miraculous. 

Skill in delivery, and a trained imagination are essen¬ 
tial to the best results; but any earnest preacher may use 
this style with success. 

REALISTIC Sermons are similar to the Dramatic 
but much easier to invent and deliver. The dramatization 
is not necessary, although often it has its place. Bible 
personages, scenes, times, places, customs, etc., are not 
personified, but described. Words, not acting, convey a 
vivid picture of what is presented, and in such a way that 
the audience see the idea—not with their eyes, as in the 
Dramatic—but with their minds by the graphic words 
employed. Abstract ideas are translated into the Concrete, 
the Ancient is made modern, and terms employed now are 
put into the mouths of Biblical personages. 

Moody has shown the effect of this style which he 
invariably employs, sometimes along with other methods. 
When he began to talk about newspapers in Jerusalem 
announcing the great meetings at the Jordan held by John ; 
and put telegraphs, telephones, locomotives, and every 
modern appliance into those old times, the public was sur- 



126 


PREACHING WITH POWER 


prised, startled, shocked at first, but soon recognized the 
wisdom of this method. 

OBJECT SERMONS to children are perhaps the 
most effective, as they certainly are the most neglected of 
all methods of preaching. 

People have been compelling children to attend services, 
and listen to sermons in which they simply could not take 
any interest. 

In these days when Psychology, Pedagogy, and Kin- 
dergartning are studied so extensively sermons should be 
adapted to the children. There is an exhuberance of zeal 
professed for the spiritual development of the little ones, 
which is in striking contrast to the efforts actually put 
forth. 

Suppose some church enjoyed the attendance of a hun¬ 
dred deaf-mutes, but never provided sermons in their 
beautiful “ sign-language,” or in any way made special 
effort to adopt its services to their limited faculties, would 
that be right? Could it wash its hands of responsibility? 
Compelling those people to attend, and keep awake during 
a service that could not interest or appeal to them would 
have a tendency to make them dislike religion, and question 
the sincerity of the solicitude professed for their better¬ 
ment. 

Exactly similar is the relation between the children 
and ordinary preaching. It is true they can hear, but it 
might as well be Chinese. 

Experienced people know that the chief reliance of 
Christianity, as of everything else, is in the children. Out 
of every i ,000 converts over 500 are converted in childhood. 
But we act as though it made no difference how long child¬ 
ren were neglected they would “ turn out all right.” Some 
wise educator said “ Give me a child during its first seven 
years and I care not who has it afterwards.” Jews and 
Roman Catholics, both remarkable for their loyalty, are 
especially careful in the earliest training of children. No 






OBJECT SERMONS . 


127 


patent on common-sense prevents other religious teachers 
from doing likewise. 

Any attempt is better than none. Some preachers give 
a five minute talk every Sunday, and others have something 
in each sermon especially for children. But the wisest plan 
is to do one thing well at a time. There is not time enough 
tolerated by modern audiences to accomplish more than one 
purpose in a single sermon. 

Children will appreciate every attention shown them, 
and if they know that a sermon especially for them is to be 
delivered occasionally it will cause increased interest to be 
taken in “the old-folk’s sermons” that come between. 
Once a month is often enough, and every 5th Sunday [page 
47] is as seldom as can be effective. 

Relating anecdotes used to be considered the ideal 
method of preaching to children. But as likely to be per¬ 
formed by the average preacher it may not even be 
interesting, and is seldom spiritually effective. In the 
Story-method there is usually a “Moral” or application, 
which is quickly scented ahead and avoided—as children 
reject the pill, after eating its sugar-coating. 

The Natural Method for instructing children is 
by Objects; something that can be seen, touched, heard, 
etc. Froebel has made popular in the Kindergarten system 
this Pedagogics of childhood that has been known ever 
since there was a child to instruct. 

It is easy to see why Object Teaching is so effective— 
employed in Colleges, by expensive apparatus, and in other 
schools, by means of models, globes, experiments, sand, 
putty, etc—its results being at once definite and permanent, 
because several faculties are combined in the act of learn¬ 
ing. The eye sees—and we say “seeing is believing”— 
what is corroborated by the ear, and elaborated by the 
imagination; and, as every faculty has a memory of its 
own, such teaching is necessarily enduring. 

On the other hand story-telling demands a continued 



128 


PREACHING WITH POWER 


exercise of the hearer’s imagination, and, after all, its suc¬ 
cess is only in proportion as it approaches object-teaching; 
the stories made so graphic that they seem to be actually 
before the eyes. To render such “illustrations” vivid 
requires both a loss of time, not needed with tangible 
objects, and a loss of application. Psychology teaches the 
preacher that wherever an illustration is familiar to the 
audience its explanation must be short and the application 
long : but when the illustration is not familiar the explana¬ 
tion must be long and the application short. Few anecdotes 
or descriptions can be so vivid as to remain long enough 
before the imagination to permit of an effective application. 
^The preacher may talk, contrary to the laws of mental 
action, and the children give close attention, but let him 
not think such preaching can be accompanied with Power! 

A Scriptural Method also is this teaching of divine 
truth by means of Objects. The Ordinances of Baptism 
and the Supper are perpetual Object-Lessons to all Christ¬ 
ians, old or young. When Jesus placed the little child— 
rejected by his Disciples—before the people as the Model 
of a Christian he used this method. So with the Penny, 
the Tribute Money, the Water in Jacob’s Well, washing 
the disciples’ feet, touching the eyes of the blind man ; and 
it is probable that all of his allusions and parables were 
made with their appropriate objects actually in view. In 
the Old Testament the same principle of “Preaching” is 
abundantly authorized. What was the Tabernacle; and 
the Levitical Ceremonies? And the interrupted sacrifice 
on Mount Moriah was the most impressive of Object Ser¬ 
mons. So was the Burning Bush, and all the Egyptian 
Plagues, the Brazen Serpent, and its antitype the Crucifix¬ 
ion itself. 

Frequently the Prophets were definitely commanded to 
preach by means of Object-Sermons: see Jer. xiii 1-12, 
xviii 1-6, xix 1-11, xxiv 1-10, xxxvii 1-12, xliii 9, li 63-64, 
Ezekiel iv 1-2, v 1-12, xxxvii 1-22. 



VISIBLE SE 11 MONS 


I 29 


A Powerful Method it should be that is almost the 
only definite style of preaching endorsed by the entire 
Scriptures. Other methods of preaching to children will 
interest them and do good, and accompanied by “ Pastoral 
Preaching,” may occasion conversions. But to preach with 
real spiritual power to the little ones, and not merely inter¬ 
est them, this philosophical and scriptural system is the 
most certain means. Like all good things there are diffi¬ 
culties attending its exercise but they are easily surmounted, 
and ultimately Object Sermons become the easiest of all, 
as they are always the most effective. * 

LANTERN SERMONS may not claim definite 
examples in scripture because the Stereopticon is a modern 
invention. But the principles underlying this remarkably 
effective style of sermonic-architecture are undoubtedly 
endorsed in the Sacred Oracles. 

If it is proper for the preacher to use “ word-painting ” 
to describe places in Palestine, and scenes from the life of 
Christ, or the Prodigal Son, or anything else in Scripture 
that may be made graphic; how can it be wrong to use 
photographs of the actual places, or copies of paintings 
from the best artists illustrating exactly the same scenes? 
The highest ideal of the preacher is to make the hearer 
imagine he views the real scene, this ideal is within the 
reach of the humblest preacher who uses the Stereopticon. 

Pastors return from the Holy Land and find crowded 
houses eager to hear it described. If it is sinful to exhibit 
exactly what the eye beholds as pictured by the faithful 
camera, it should not be right for the voice to produce a less 
truthful image by Rhetoric. 

Lantern Sermons are Object Sermons in one sense, but 
much more effective because the “ Slides” are fac similes 
of the very things to be impressed not symbols of them. 

All the authority derived from Scripture for the Object 
Sermon applies with equal force to the Lantern Sermon. 
And was not the Bow in the Cloud. Gen. ix 13-15* an actual 

How TO Prepare Object-Sermons, is to be published; see Page i. 

IO 


J 3 ° 


PREACHING WITH POWER 


example of a brilliant picture projected upon a screen of 
rain-drops by means of the brightest illuminant known 
upon earth? See also I Kings xviii 44-45, Ex. xiii 21-22, 
Is. xl iv 22, Dan. v 5, Matt, ii 1-2, xvii 1-3, Lu. iii 21-22, 
Acts ii 2-3, x 11-16, vii 56, ix 3-5, Rev. i 12-16, and through¬ 
out the book. 

Of course good taste is required, but all voice-preachers 
are not remarkable for sound judgment. Comic pictures 
would be no worse than the ridiculous, and sometimes vul¬ 
gar slang and anecdotes heard from the pulpit. 

It is however really less likely that bad taste and blun¬ 
ders shall offend because the pictures used must be selected 
and arranged beforehand, whereas in ordinary preaching 
the speaker often says what he had not intended. 

Experience has proved this style of preaching to be the 
most uniformly powerful of all. People will come in 
crowds no matter what the weather; they will show pro¬ 
found respect and attention ; they will sing as never before; 
and every sermon will have visible results. In the semi¬ 
darkness there is a powerful influence that makes sinners 
tremble, and hearts glow. Very little skill is needed to 
accomplish wonders: and even in the matter of expense it 
will pay any church to purchase an outfit because of the 
increased contributions on Sunday nights. 

To secure the best results with this style of sermon- 
architecture the preacher should have the proper instrument 
and accessories, and be guided by the best experience in 
their use. But a little advice, study, and practice will 
accomplish phenomenal success. * 

BIBLE READINGS have come to be recognized as 
a form of Sermonic architecture, which is as popular as it 
is effective. Its development has been due to such evan¬ 
gelists as Moorehouse and Moody, who have traveled over 
continents and opened up the scriptures not merely to those 
who never read the Bible but to many scholarly Pastors as 
well. 

Jgfr^How to Prepare Lantern Sermons, is to be published; See Page ii. 



BIBLE READINGS 


I 3 I 

As a means of impressing religious truth it is one of 
the most effective, because of its variety and its seeming 
scriptural authority. 

But as a method of Bible study it is peculiarly mislead¬ 
ing. There is a wide distinction between study and teaching; 
the mental acts are opposite, the faculties employed are 
differently exercised, and the abilities demanded are distinct. 
The good student is seldom an effective teacher, or the 
scholar a powerful preacher. Methods therefore which will 
instruct an audience in the church may be ineffective or 
injurious to the preacher himself in his study. This warn¬ 
ing is needed because of the increasing employment of Bible 
Readings which are so different in method from “sermons,” 
and, by their greater average success, mislead the judgment 
of those preachers who have no settled method of Exegesis. 

Bible Readings need no description. Published collec¬ 
tions of them load the bookstores. They resemble a short 
series of Expository Sermons on one subject delivered at 
one time. Yet their treatment is more that of the old 
fashioned Commentary. 

Infinite variety is possible with this form of sermon, 
wherein lie its strength and its weakness. Preachers of 
sound judgment, and thorough scholarship will make mas¬ 
terful use of this liberty. Amateurs will be tempted to a 
license thereby that will stultify their minds, and distort 
their doctrines. 

No matter what form of Outline is adopted for a ser¬ 
mon it must conform to the laws of the human mind. The 
principles suggested in Chapter IV must dominate those of 
Chapter V. All things that are lawful to the preacher must 
nevertheless be used lawfully. Preaching with Power would 
be a universal experience if this truth were more widespread. 

Young men are easily misled by appearances. Because 
some careful Bible Student teaches unquestioned truth by 
questionable means they are prompted to use the same pro¬ 
cess without the prolonged preparation that made it effective. 


132 


PREACHING WITH POWER 


All sermon-forms must have the prepared preacher. 
Form is not substance:—the architects’ plan demands certain 
materials cut, dried, seasoned, and shaped. There is no 
road to a Powerful Pulpit that does not lead through the 
Bible, as Luther was led to Christ up that Staircase on his 
knees. Prolonged, patient and prayerful searching of the 
Scripture is the price of pulpit success, whether the preacher 
be the most advanced scholar, homiletician and orator, or 
the most illiterate hap-hazard talker. All is not gold that 
glitters, nor power that which amazes ; and sound doctrine 
is seldom doctrine that sounds. 

Bible Readings may be constructed to suit any fancy, 
but they must be adapted to mental processes, and they 
should be modified by the general teaching of the entire 
Bible. 

A popular method of composing these discourses is to 
search the concordance for sentences containing a certain 
word,—such as “faith, assurance, love, election,” etc., and 
then to select such as best suited the preferences of the 
preacher, for the several paragraphs of the Reading. 

Subjects that are mentioned so seldom in the Bible 
that all of them may be included in the reading will justify 
this procedure: for example Harry Moorehouse took all the 
passages containing the confession “ I have sinned,” num¬ 
bering only seven : an excellent Reading could be ^made of 
the occurrences of the “I am’s of Christ,” etc., etc. But 
when there are more passages than can be all embraced, at 
least by analysis, it is not wise to use this verbal, superficial, 
and wholly arbitrary method. 

Better examples are to be found in the “Helps” of 
modern Teacher’s Bibles, and other Bible Text Books, 
requiring however further analysis that they may be reduced 
in extent without losing in substance. 

An excellent guide in the preparation of all sermons is 
to value most that which compels the hardest study. There 
is a way that is easy, but the end thereof is disappointment. 



THIRTY VARIETIES OF SERMONS 


J 33 


With this in view the Bible Reading will prove to be a pow¬ 
erful ally to any preacher and in any church. 

********* 

These Thirty Styles of Sermons should all be studied 
and employed until their several peculiarities become thor¬ 
oughly understood. No man is likely to be equally at home 
with all, but his abilities will find their natural channel in 
some of these various methods, and practice in the rest may 
develop a degree of skill that will pass for mastery. 

People are ignorant of their latent abilities, which gen¬ 
erally reveal themselves in unexpected directions. In all 
occupations are to be found persons who accomplish nothing 
just because they remain in a rut with which their talents do 
not track. This is most painfully evident in the ministry 
because there is less originality, independency, and general 
enterprise than in professions not dominated by a sentimental 
conservatism. 

But with thirty effective methods of sermonizing there 
is no excuse for the most illiterate preacher following any 
rut. He should soon be able to select instinctively the 
proper Outline for the place, the people, and the purpose in 
view each time he is to preach, and thus avoid the impression 
of sameness, inappropriateness, and dulness that has para¬ 
lyzed so many congregations. Novelty and appropriateness 
of Sermon-structure makes old truths and familiar statements 
seem fresh and real, which wholesome influence reacts upon 
the preacher in a way to develop Power. 



*34 


PREACHING WITH POWER 


CHAPTER VI 


HOMILETICAL THEOLOGY. 


IfEW subjects have excited greater animosities than 
Christian Theology, upon which people are as sensi¬ 
tive as ever. Biblical Theology has recently effected a 
wholesome change in weakening the personal bias that ever 
dominates doctrinal conclusions. 

But every suggestion of theological improvement sounds 
the alarum of prejudice and closes the draw-bridge of atten¬ 
tion. Sectarianism, like the stealthy Feline Order of 
animals seems to be provided with eyes that see what is 
invisible to others, ears that never slumber, whiskers that 
noiselessly test every passing object, and claws concealed 
beneath the velvet of pretended friendship. 

Doctrine is a word interpreted to mean Sectarian teach¬ 
ing, therefore not to be tolerated from any but a Past Master 
in our own special Degree. In this popular sense every 
sermon is satisfactory theologically—to its author at least. 
But just because of this condition of the pulpit doctrinally 
is much, very much of its power lost. 

Polemical Sermons are sometimes necessary in which 
these sectarian peculiarities may have free course: but there 
is a fundamental basis for all detailed teaching, deeper than 
denominational details, and which should permeate the sub¬ 
stance of every sermon. 

A sort of backbone should bind all doctrines together; 
their health and vigor must be derived from some cardiac 
principles; and their separate actions be directed by a cen¬ 
tral theological brain. Individual differences of opinion 



HO MI LET I CAT. THEOLOGY 


35 


are the inevitable water-mark of humanity, but the texture 
of doctrine should be universally scriptural. 

Power in preaching demands one certain definite the¬ 
ological basis. This will harmonize with nearly all 
“creeds,” but if not, the preacher must choose between 
creed and power! 

A lamentable dearth of theological principle in modern 
evangelical preaching causes the uncertainty that vitiates 
those doctrines that are taught. Sectarianism having 
usurped the place of Theology, and fully occupied its place, 
many clergymen hardly know what to preach whenever 
polemics would be discourteous. From this mistake has 
developed the present sentimentalism that pretends to know 
no rivalry or distinctions and therefore displays only those 
interstices of Christian teaching that are left after sectarian¬ 
ism has cut out its several portions. 

In the impossible endeavor to teach what no prejudice 
could possibly criticize they have preached what nobody 
ever believed; and in trying to avoid the sharp angles of 
the different churches they have undermined the church 
itself. Ordinances, government, discipline, authority, and 
its world-wide-responsibility have been submerged in the 
modern inundation of Sentimental Evangelism. 

Many Pastors who feel called upon to “ Contend for 
the Faith once delivered unto the saints,” and who strive 
to be faithful shepherds, nevertheless seem to be ignorant 
of the fundamental teaching that should govern all their 
work. Left to an unguided judgment some make didactical 
“indoctrinating” the basis of their preaching; others are 
as severely practical; many become entirely evangelistic; 
and a few spiritual or mystical. All of these specialties 
are useful but employed exclusively they rob the people of 
other necessary preaching. Half-truths are considered more 
dangerous than errors, and sentimental preachers mere 
pipers at a feast. 

Pastors often take for granted a theological knowledge 




136 


PREACHING WITH POWER 


in their people altogether unwarranted by facts. Because 
Christians are educated, and well informed on other matters, 
they are supposed to be equally equipped with doctrinal 
knowledge. 

Much is said about the dreaded “ machine in politics,” 
may there not be some danger of a machine in the pulpit? 
As “the foolishness of God is wiser than men,” and 
Preaching is that “ foolishness,” therefore God’s method 
of preaching, with all its elements must be wiser than any 
substitute men can invent. They are to be found in Script¬ 
ure, rather than in libraries. 

Everybody believes that the apostles preached all the 
doctrines of Christian theology. But the peculiar statement 
is reiterated in the New Testament, that they preached o?ie 
doctrine which they called “ Christ Jesus.” To-day this 
would be interpreted to mean preaching to the unconverted, 
though an hour with the Concordance condemns that limi¬ 
tation. Every thought, motive, doctrine, and duty is 
included in the term “ Christ ” as used in the New Testa¬ 
ment. It was never restricted to unbelievers but most 
abounds in those passages intended especially for believ¬ 
ers. As Jesus was “the fulness of him that filleth all in 
all,” the “ first born of every creature,” and the “head 
over all things to the church,” so all Christian doctrines 
were to be branches out of the Stem of Jesse, from whom 
is derived their life and efficacy. When the apostles said 
“ We preach not ourselves, but Christ Jesus the Lord” 
they were displaying the root and not a branch of homilet- 
ical theology. 

For this practice Jesus himself set the example when 
he took the Old Testament and “ Beginning at Moses, and 
all the prophets he expounded unto them in all the script¬ 
ures the things concerning himself.” 

Christ is the Center of Christian preaching, as the 
sun is the center of the solar system. In “ Guesses at 
Truth ” the Hares wisely say “It is light that enables us 



CHRIST THE PLEROMA 


37 


to see the differences between things; and it is Christ that 
gives us light.” Doctrines then separated from Him are in 
more or less shadow, “For without me ye can do noth¬ 
ing;’ and when displayed in a false relationship with Him 
their light is polarized—beautiful but unnatural. 

What think ye of Christ? should be asked of every 
preacher as he enters the pulpit. Sermonic rays must all 
unite in one focus upon Him, or the doctrinal lenses be 
recalculated and adjusted. Such was “ the Gospel ” so 
powerfully proclaimed by the apostles and their followers; 
a Gospel so essential in its pristine completeness that an 
angel from heaven should be accursed in attempting its 
alteration! 

Nominally Christ is everywhere preached, (occasionally 
in Jewish Synagogues) but indefinitely, aesthetically, theo¬ 
retically, and withal so seldom that no consciences are 
pricked thereby. To consider Christ the center of such 
preaching would explain its impotency, for if the Light 
that is in those sermons be darkened how great is that 
darkness! 

It is easy for any pastor to deceive himself by the selec¬ 
tion of a subject that refers to Christ, whose treatment on 
the contrary may be absolutely Christless—so that it would 
be welcomed by people who reject “ Christ Crucified.” 
Without intending to be captious it must be said that many 
sermons thus display learning, ability, and genius which are 
yet as Christless as the Koran, and therefore pitiable sub¬ 
stitutes for that “ Gospel ” revealed in Scripture. Sermons 
that would as well suit a secular club, philanthropic society, 
or school-room; whose doctrines are based upon man, his 
free-agency, instincts, faculties, culture, development, etc., 
should not be classified with the “ Gospel of the Lord Jesus 
Christ.” Human development is grandly true, but even 
that is impossible in its highest sense without God’s co-op¬ 
eration. “ If any man be in Christ he is-” what? 

better educated? more cultured? aesthetic? moral? No; 









PREACHING WITH POWER 


J 3 8 


“ he is a New Creature,” which will bear the translation 
“a new creation,” recalling that other new creation when 
God said Let there be light. 

The Simplicity that is in Christ as the center of preach¬ 
ing makes it more surprising that preachers have tended so 
much away from it, and struggled after the wisdom of this 
world, endeavoring to make themselves lecturers, for which 
they were little fitted, instead of Preachers of real power. 

The Gospel, besides being a means of conveying spir¬ 
itual life to the sinner, has another and distinct purpose to 
serve “ for a witness unto all nations,” so that “every 
tongue shall confess that Jesus Christ is Lord.” Conse¬ 
quently the doctrinal basis of Gospel Preaching must contain 
something more than what is at present addressed to unbe¬ 
lievers: several phases of truth instead of one. To preach 
Christ is to preach a System of which He is the center. 

From this Center radiate three main doctrines, and 
“ a threefold cord is not quickly broken.” All fundamental 
Truths are trinities, (for example every form of matter can 
be resolved into solid, liquid, and gas) and until its trinity 
is discovered no truth has been traced to its basis. 

In man the tripartite nature distinctly asserted in script¬ 
ure is promptly identified ; so that Gospel which is ordained 
to be the only “savour of life unto life” ought to be 
adapted therefore to “ Body, soul, and spirit.” 

Each of these fundamental elements of humanity has 
also its own peculiar trinity, (as for instance the “ soul ” or 
mind may be analyzed into Intellect, Sensibility, and Will) 
which may be individually separated into further trinities, 
and so on, indefinitely. 

Christian Doctrines in this way are innumerable, but 
to be true and powerful they must keep their place with 
reference to these series of related trinities. Confining the 
pulpit to any single doctrine, no matter how true and 
important, amounts to a mutilation, if not a falsification of 
Truth. It was something far greater than “orthodoxy” 



THE THEOLOGICAL PERSPECTIVE 


*39 


which called forth the warning, “If any man shall add 
unto these things * * * * if any man shall take away from 
the words of this book,” etc. To patch the old garment 
with new material makes a worse rent. 

Centuries of theological tamperings must have disar¬ 
ranged the Scriptural relationship of doctrines. Sins have 
been weighed, measured, and priced; but doctrines placed 
upon one level : the camel is swallowed though the gnat is 
carefully strained out! 

In Scripture there is a clear distinction between doc¬ 
trines ; some are greater than others, not arbitrarily but 
logically and fundamentally. The sin against the Holy 
Ghost for example, was not to be forgiven, simply because 
to commit it required a condition of heart logically beyond 
the reach of forgiveness. He who broke the “least com¬ 
mandment ” was not punished precisely as one who taught 
a greater falsehood, but was “called the least in the king¬ 
dom of Heaven.” Even faith, hope and charity are not 
equally great. 

All the Levitical ordinances and traditions could be 
traced back to their two fundamental commandments, upon 
which “ hang all the Law and the Prophets,” and to these 
Jesus added his own Commandment completing the trinity 
of governmental truth :—to love' God with our entire being; 
to love the Race as we do self; and to love Christians in 
imitation of Christ. 

Man being a complex creature, and life a kaleidoscopic 
combination of individual idiosyncrasies, the Gospel also 
must exhibit many facets like a pure diamond of truth. 

From any doctrinal point of view the perspective, 
though different to the casual observer, may be traced to its 
origin. No beauty of form or color will conceal or excuse 
theological distortion. 

Looking at man the Gospel must be fundamentally 
adapted to his Intellect, Sensibility and Will; or, with a 
slight change of view-point, to his Body, Soul, and Spirit. 




140 


preaching with power 


Looking at Jesus that same Gospel must be fundamen¬ 
tally adapted to him as Prophet, Priest, and King; or his 
Atonement, Resurrection, and Appearing. 

Looking at Dispensations the Gospel must likewise be 
fundamentally adapted to the Age of the Father, before the 
Crucifixion, the Age of the Spirit, in which we live, and 
the Age of the Son, that is to be, etc., etc., etc. 

It is one and the same Gospel in all these various rela¬ 
tionships, its three basal elements remaining intact. 

How shall these Fundamentals be discovered? Theolo¬ 
gians have ever striven to unify the doctrines of Christianity. 
Calvin popularized one method which placed God in the 
logical center. Arminius stands for an opposite theory 
which focusses all upon man. Every leading denomination 
has further modified such generalizations by making its 
Mecca “the Hub” of the theological universe! 

Human judgment invariably estimates according to the 
“ personal equation;” therefore “ if a man lack wisdom let 
him ask of God,” because “ that which is highly esteemed 
among men is an abomination in the sight of God.” All 
that intricate code of Theology formulated by studious 
Rabbi’s during the four centuries preceding Christ was 
declared to have “ made void the Law ” it endeavored to 
enforce. The Articles, Creeds, Catechisms, and Profes¬ 
sions now dominating the pulpit may likewise contain truths 
in a combination that paralyzes preaching. 

The Holy Spirit has been sent to guide people into all 
the Truth; to take of the things of Christ and display them 
properly. Here then must be the desired source of theolog¬ 
ical instruction. 

Our Lord told his wondering disciples “ It is profitable 
for you that I go away : for if I go not away the Advocate 
will not come unto you; but if I go I will send him unto 
you. And he, when he is come will convict the world in 
respect of sin, and of righteousness, and of judgment : 
of sin because they believe not on me; of righteousness 




SIN THE FIRST TARGET 


14 1 


because I go to the Father, and ye behold me no more; of 
judgment because the prince of this world hath been 
judged.” 

It was impossible to have explained Christian doctrine 
before the Resurrection, therefore we must look to the 
promised Spirit, or Advocate on earth who descended at 
Pentecost, to explain the legal technicalities of the “ Advo¬ 
cate with the Father,” for “ He shall take of mine and shall 
declare it unto you.” 

In the words quoted from the Sixteenth of John, there 
is every outward appearance of a fundamental statement. 
Three grand objects of the Spirits’ work are justified by 
three classes of facts. A little examination will reveal in 
these the triple basis of Christian Doctrine; and since the 
Holy Spirit is virtually the Chief of Preachers these three 
heads of his sermon, so to speak, must form the model for 
homiletical theology. 

THE FIRST FUNDAMENTAL DOCTRINE, 

To Convict the World of Sin. 

SIN then is the first target of preaching, not “sins,” 
as exemplified in modern sermons. The ax is laid now at 
the root of the tree ; and every tree that bringeth not forth 
good fruit must be cut down ; for either the tree is good 
and its fruit good, or the whole tree is bad and its fruit bad. 
Pruning dead twigs may do for philosophy but should never 
be tolerated in the pulpit. No wonder sermons are weak 
when they are based upon an imperfect doctrine of sin, 
which would have done credit to Confucius but utterly fails 
to reflect the teaching of Christ. 

Paul condemned the enforcement under Christian aus¬ 
pices of the doctrines and commandments of men, or such 
mere morality as was represented by the maxim “ Touch 
not, taste not, handle not.” Preachers are quite generally 
disregarding his advice and stultifying the Gospel, by 
preaching against sins —dishonesty, immorality, vice— 



I 4 2 


PREACHING WITH POWER 


whilst the root from which they grow is left untouched! 
Men get the impression that by the deeds of the Law they 
may be justified, and that any one who takes the trouble to 
keep the Ten Commandments is so perfect that he needs no 
Saviour. Conceit makes the vilest hypocrite thank God 
that he is better than other men: and therefore the people 
generally remain satisfied in Sin because they think their 
few sins can be made right on short notice. 

The Conscience then must first of all be touched, not 
simply aimed at. So important is this that the Holy Spirit 
is sent expressly to aid preachers perform that operation. 
It is therefore a false psychology that leads preachers to 
make the Intellect their objective point. Of course the 
entire being of man must be dealt with but the work is not 
complete until the Conscience is convicted of sin. 

Conviction then is not intellectual, as commonly inter¬ 
preted, but volitional. Pastors speak of “convincing 
arguments,” etc., when the apostles spoke of people pricked 
in their hearts, trembling, falling down repentant, asking 
what to do to be saved, etc., etc. Power in preaching can 
seldom accompany a false mental philosophy. Good is 
accomplished by moral essays, or intellectual discourses, but 
so has good resulted from the works and writings of Con¬ 
fucius, Plato, Seneca, and Mohammed. 

No sermon is Christian that does not imply the doctrine 
“of sin because they believe not on me.” When this root 
is extracted the branches and fruits will come with it. It is 
therefore a waste of time to preach Temperance, Honesty, 
Purity, Morality, etc., by themselves. Give half as much 
study, preparation, and zeal to the one theme of sin and in 
a few months people will come to believe the doctrine and 
cry out for mercy. Any drunkard who sincerely accepts 
Christ as his Saviour has discovered the only certain cure 
for alcoholism ; and likewise any other single sin may be 
cured by extracting its root, namely the sin of unbelief in 
Christ. 




SIN IS THE ROOT OF SINS 


43 


People are actually kept in ignorance of their guilt by 
those who preach morality. It seems preposterous to them, 
and so it would be, to condemn men to eternal punishment 
for a few i'/W more or less; for drinking, or swearing, or 
cheating, or having a good time on Sunday : and yet just 
that is the notion they derive from much of the evangelical 
preaching of the present day. 

They look upon “belief in Christ” as an intellectual 
apprehension of an historical fact, being taught so in express 
terms from many pulpits. On the one hand they think it an 
insufficient offense for eternal punishment and therefore not 
to be feared ; or, on the other hand they claim, and quite 
truly, to really believe in Christ, according to that definition. 

All this terribly false and eternally dangerous notion of 
Gospel truth is due to the preaching of sincere men who 
derive their theology and philosophy from sources outside 
the Bible and the Spirit. Sin, sin, sin must be the cry : the 
conscience must be hedged in until it is penetrated with the 
sword of that Spirit whose first duty was to convict the 
world of sin. Morality apart from this sin of unbelief as 
its root amounts practically to blasphemy because it contra¬ 
dicts logically the foundation of Soteriology. Using the 
pulpit to tell people to “ Quit your meanness ” is like mak¬ 
ing it a shop to sell soap ! 

Paul feared that someone had bewitched those Gala¬ 
tians who trusted in the outward deeds of the Law, he 
would now expose the trail of the devil himself leading to 
those miscalled Christian pulpits from which morality or 
something less is preached. Longfellow declared that 
“ Morality without religion is only a kind of dead-reckoning 
—an endeavor to find our place on a cloudy sea by measur¬ 
ing the distance we have run, but without any observation 
of the heavenly bodies.” But Christian preachers have no 
excuse for resorting to such dangerous guess-work, and to 
do so needlessly when piloting others is unspeakably cul¬ 
pable ! 



H4 


PREACHING WITH POWER 


Law before Gospel is a principle of human nature. 
Men seldom do anything well except under pressure : and it 
requires outside compulsion to make them begin to do right. 
It is true that humanity is capable of impulsion, but this is 
a higher development, ordinarily Law must precede liberty, 
which is the Bible order. 

Parallel with a confessed lack of power the pulpit man¬ 
ifests a lack of the Law. Is it not fair to infer some 
relationship between these facts ? In this effeminate age 
the prevalent tendency will not want for champions; but 
when pulpit-power is the goal the Law ever proves itself 
victor. After eighteen centuries the church has not discov¬ 
ered any more powerful method of advancing true Christianity 
than what was authorized by Christ. Preachers were to be 
the power-makers, and the power they were to exert in con¬ 
verting the world was a preaching that blended the ideas of 
Law and Gospel. 

Divine truth is a system as real and as immense as the 
solar universe ; every doctrine having its own orbit, its pecu¬ 
liar phases, and its special periods, which bring it sometimes 
into seeming eclipse with others. Let the order be disturbed 
and those unseen forces that compose the magnificent equi¬ 
librium will become engines of destruction. 

Just in proportion as theology is divine will it prove to 
be a perfect system ; and in so far as its doctrines are isolated 
statements independent of each other do they evidence the 
unauthorized invention of man. Logical order between 
doctrines is just as essential to truth and power, as is logical 
consistency in the formulation of any single statement. 
Man may not see the reason why some should precede others, 
as he cannot ascertain the explanation of much that evinces 
that Order which is heaven’s First Law. 

But it so happens that much reason can be seen in the 
Scriptural order of Law and Gospel. And much more appa¬ 
rent are the direful results of the present popular reversal of 
this normal arrangement. 




A SELFISH THEOLOGY 


H5 


Everything seems to be infected with heathenism. In 
the schools pagan writings are supreme, and pagan princi¬ 
ples permeate even the ethics and the sociology inculcated. 
Man is made the center of the doctrinal system of philosophy. 
God himself is reduced to a serf ; his greatest glory consist 
ing in securing the happiness of the individual man ! 
Christians have pictured a Heaven as sensual in spirit, 
though cultured and aesthetic, as ever excited the selfish 
passions of Persian, Grecian or Arabian ! Pulpits are 
preaching morality instead of Christianity, and a morality 
that is actually immoral and therefore defeats the professed 
aims of the preacher. “ Love” is now the first thing in the 
world instead of the last. The primacy of faith, or obedi¬ 
ence, is obsolescent. Sensuality has usurped theology, the 
man of sin is regnant in the temple of God. Consequently 
everything in human affairs must suffer from so insidious and 
selfish a theology. 

The widening circles of unrest now spreading upon the 
surface of society started from this seemingly harmless 
pebble of egotism. Capital and Labor feel the undulation 
with increasing violence, as do Religion and Science, Gov¬ 
ernment and Communism, with the church and the Masses. 
Political and commercial corruption may be justly traced 
to the same center. Even the family suffers from this selfish 
reversal of God’s Order : every household is a microcosm 
which makes the parents pander to the whims of their 
children, as God is supposed to minister to the wishes of 
mankind. Law and the Rod are antique curiosities like the 
coins and autographs of a curious past. “ Children obey 
your parents in the Lord ” has become as meaningless as 
the English of Chaucer. 

“God is not in all his thoughts” was the photograph 
of a typical heathen in whose lineaments may be seen a 
composite likeness of to-day. God’s name indeed is pro¬ 
nounced but it is virtually taken in vain : he is not the center, 
focus, and goal of all. The heavens declare his glory but 
11 




146 


PREACHING WITH POWER 


man,—who boasts of science, and logic, and progress—man 
places himself contrarily to the evident current of nature 
and alone deliberately dishonors God. As whole armies of 
heathen were sometimes manufactured into “ Christians ” 
by a rapid process of “ christening,” so pagan ideas have in 
our day been inducted into the Church without any change 
at heart. The lamb-skin cannot convert the wolf nature. 

Preaching has taken several distinct directions all of 
which lead manward and therefore are fundamentally anti- 
christian. 

Some pulpits are decorating a primrose path of selfish 
delight into which the unwary are bidden “ Come to Jesus ; 
Come and be happy ; Come and please your parents ; Come 
and be more respectable ; Come, it won’t cost you much and 
you will never regret it; Refuse and you will be worse off, 
you may fail in business ; you may die any day and go to 
torment,” etc. “ All of self, and none of Thee;” there is 
no Law, no sense of Sin, no obligation, no shortcoming and 
therefore no real God. Such preaching may be enforced 
with profuse quotations of scripture and abundant reference 
to Jesus Christ; but the poison of anti-nomianism counter¬ 
acts their virtue where no Law is recognized. 

Other preachers address themselves to practical matters, 
and make a workshop of the church. Institutional churches 
do much needed good and keep many idle hands out of 
mischief. But the tendency of modern Altruism both in 
the church and in society is selfish and godless. It hands 
the cup of cold water, not because people belong to Christ 
but because they themselves may need the like attention 
some day. 

A strange fascination for increase of “members ” has 
affected many a pulpit. Preaching has therein degraded 
into special-pleading, and even barefaced begging. Methods 
that savor of the ward politician are sometimes openly 
paraded. The resulting impotence of pulpit and pew has 
developed the modern trade of sensational evangelism ; 




LAW THE BASIS OF POWER 


H7 


church-member artizans who carry their few tools with them 
from place to place like the clock tinkerer who takes care to 
leave town before the injury he has wrought can be dis¬ 
covered. 

The door of the church has gradually been cut wider by 
the millions whose little knives have clipped off whatever 
caught the worldly adornments with which they essayed to 
enter, until now the church and the world mingle together 
in unrestrained harmony ; the world has been “christened ” 
and the church has become fashionable. It is thus “bad 
form” to “mention Hell to ears polite.” Morality is 
preached but wholly from its aesthetic side. Christ is named 
but only from force of habit. “Thy Kingdom Come” is a 
meaningless expression that might as well be in Latin. 

Philanthropy, benevolence, morality, and culture all 
center upon the “ good of the greatest number,” and ulti¬ 
mately the personal benefit of the individual. Such an idea 
as loyalty and obedience to God is utterly at variance with 
popular theology. It is in the creed but not in the heart. 
Almost never do we hear about conviction of sin: “ Christian 
experience ” like an old-fashioned hymn is a relic of dim 
memories with elderly Christians. No rivals in business offer 
such tempting inducements as various denominations to 
“join the church.” Almost like selling a vote people go 
from church to church to secure the most profitable returns. 
Any peculiarity of mind or character can find some church 
to suit. Making Man the center, and his wishes the creed, 
has changed the message into “ He that professeth but hath 
his own way shall be saved.” 

Law precedes Power in religion as in all things beside. 
Preaching-power needs the consciousness of sin as a fulcrum 
by which it may raise a mortal to the skies, and by the Law 
comes the knowledge of sin. “It is power, power, power 
that a preacher wants : and then let there be as much sweet¬ 
ness as you please ; the honey in the lion can then all be 
eaten,” said Henry Ward Beecher. 






148 


PREACHING WITH POWER 


Jesus was indeed sympathetic with the weakest, and 
optimistic of the worst, but he spoke with an absolute 
authority which drove from him all hypocrites and sensualists. 

Addressing the conscience from its manward side only 
awakens the weird echoes of despair, “Thus Conscience 
does make cowards of us all.” Loyalty to God must be 
developed before the conscience can become an instrument 
of salvation. The new creature is the starting point for 
even Christian ethics. Instead of “conversion” being an 
end to be attained it becomes the commencement of a new 
life. Instead of encouraging the mistaken notion that men 
confer a favor upon God and the church by their formal 
adherence, they must be made to feel that God has placed 
them under eternal obligations by his great mercy. Egotism 
cannot long withstand such teaching. Paul was alive once, 
but when the commandment came sin revived and his egotism 
died. In every community there are the tangled roots of 
egotistic philosophy that can only be destroyed by the sharp 
coulter of God’s law\ And that timid preacher who puts his 
hands upon this plow but looks back longingly like Lot’s 
wife, is not fit for the kingdom of heaven. He must not 
hesitate to plow 7 deep under the secret motives of men and 
rip up the roots of their SIN. Such plowing has never yet 
failed in all the history of Christianity. Whenever men feel 
the insufficiency of their carnal hopes they will instantly cry 
out for mercy, unless they are “ past feeling, and given over 
unto lasciviousness.” 

THE SECOND FUNDAMENTAL DOCTRINE. 

To Convict the World of Righteousness. 

It sounds strange to our ears to speak of convicting of 
righteousness, but it is both possible and necessary. Our 
habit is so deep-rooted that regards Christianity as a cult, or 
philosophy, and its doctrines as mere intellectual maxims, 
that we are slow to apprehend the scriptural truth. Con¬ 
viction is commonly limited to mental conclusions, as 



WHAT IS CONVICTION? 


1 49 


doctrines are to maxims, or statements, precisely like the 
postulates of science. 

But the word ‘‘Convict” employed by our Lord in 
that solemn midnight conversation on the way to Gethse- 
mane, was one of those terms so abundant in the Greek 
which contained a two-fold sense. No English word is able 
to express its full meaning, which was nevertheless definite 
and clear to the disciples. 

Archdeacon Hare’s Mission of the Comforter contains 
the best elucidation of this term, but those who care to read 
German will find more suggestive ideas in Commentar ueber 
Johannes, by Dr. Luecke. 

In the popular Version this word is rendered as follows, 
“ Convince, convict, discover, tell one’s fault, reprove, and 
rebuke.” 

Evidently the word faces two ways, towards the believer 
to “convince,” and towards the rejector to “convict.” 
The two hemispheres of light and darkness, belief and 
unbelief, sin and righteousness, are wonderfully belted by 
this equatorial expression. In our preaching these should 
also be present; the same Gospel means life or death, there 
is no middle, neutral, attitude possible. People who are 
not for him are against: and even the wrath of man is 
made to praise God, Judas himself being “ lost that the 
scripture might be fulfilled.” 

Righteousness then, as a doctrine, has a convicting, 
condemning power which is only less potent than that 
recognized in the Law. After “ the knowledge of Sin” 
has resulted from a fearless application of the First Funda¬ 
mental Doctrine of Preaching, then the enlightened 
conscience is tender enough to feel the further convicting 
power of Righteousness. That negro was scientifically, as 
well as scripturally correct, who replied to a man who 
cavilled at something in Romans VIII, “ Well sah, yo cahn’t 
know de VIII chapter befo yo done got de VII.” Right¬ 
eousness means nothing to him who is unconscious of Sin ; 




PREACHING WITH POWER 


I 5° 


his own righteousness will seem preferable. The egotistic 
self-taught will never matriculate in the school of God's 
Righteousness. It takes the Law to drag the unwilling 
child of sin to Christ. 

The World is an expression used in the Gospel of John 
to signify those who have not accepted Christ but are not 
wholly given over to Satan, to whom we may preach in 
hope. As in the First Doctrine so in the Second and Third 
this unbelieving “ World ” is the possessor: it was first of 
all the world’s Sin that must be revealed, then the world’s 
Righteousness, and finally the world’s Judgment. 

Of all three the World is hopelessly ignorant. Preach¬ 
ers mistake the condition of humanity who rely upon the 
old dictum that conscience is the voice of God and therefore 
may be trusted to lead man aright. 

The World has a false idea of sin which will require 
continuous preaching, assisted by the Holy Spirit, to change. 
Some preachers, if not a denomination or two, deny that 
unbelief in Christ is the root of all sin. How important 
must be an adequate preaching of this doctrine. 

Just as false is the world’s notion concerning its right¬ 
eousness. It is egotistically supposed to be something 
already possessed or within easy reach. Nothing is heard 
more frequently than the claim “ I am as good as the average 
Christian.” Revelation is needed to convict, or re-prove 
the world of Righteousness. Never would the wisdom of 
this world understand that man’s own righteousness is 
worthless as “ filthy rags ” and that his only real righteous¬ 
ness comes from Jesus the Christ. Until this truth is clearly 
apprehended it is morally impossible for scriptural conversion 
to occur :—in other words for preaching to exercise its full 
power. 

Humanitarian notions, which more or less invade ortho¬ 
dox pulpits, are sentimental but non-christian. It should 
not be regarded denominational or sectarian to assert the 
fundamental character of this doctrine of Christ’s super- 



THE POWER OF HIS RESURRECTION 


51 


natural righteousness imparted to the believer. Worldliness 
will reject this equally with the doctrine of Sin: culture 
will decry them both ; and society will ostracise the preacher 
who is true to Christ. Such movements only reveal the 
snake in the grass, the God of this world lurking in the 
churches. 

“ Because I go to my Father” is the ground of this 
Second Fundamental. The Resurrection of Jesus is then 
one of the chief doctrines of the pulpit. Unbelief and 
Resurrection are two foundation stones upon which the 
pyramid of truth is to be erected. 

From the Resurrection radiate many of the best known 
Gospel truths, so that Paul could well say “ If Christ be 
not raised your faith is vain, ye are yet in your sins.” Since 
Jesus has risen, the first-fruits of the harvest of souls, we 
have the utmost confidence in the resurrection of all who 
“ put on Christ” which involves their Christian develop¬ 
ment in the present Age. 

In the Epistles the Resurrection is emphasized quite in 
keeping with its importance as here urged. Although 
denied by the influential Sadducees, and sneered at by the 
intellectual Greeks, it was persistently proclaimed at Jeru¬ 
salem and Athens, which would have been bad tact unless 
the doctrine were absolutely fundamental. 

To-day there is either a silence, or a timidity connected 
with this doctrine. It is frequently talked, not preached, 
in a rambling childish fashion concerning “ recognition of 
friends ” etc., identical with the quibbles of the Sadducees. 
But to make the Resurrection of Christ a frequent theme 
of discourse, and place it on a parity with the doctrine of 
Faith is so infrequent as to amount to novelty. 

A return to the apostolic emphasis of the Resurrection 
with all that is involved therein will occasion a repetition 
of original Preaching-power. 






1 S 2 


PREACHING WITH POWER 


THE THIRD FUNDAMENTAL DOCTRINE, 

To Convict the World of Judgment. 

Here also is a double thought:—on the one side is the 
world’s judgment or opinion of matters religious as opposed 
to God’s judgment; on the other side is that judicial sen¬ 
tence and settlement generally understood by the word 
judgment. 

Our Lord frequently employed words that were in 
themselves two-edged swords designed to cut asunder the 
toughest sinews of sin. 

The World’s judgment: how opinionated, satisfied, 
and supercilious. Although confessedly at fault with mat¬ 
ters earthly it makes itself the final arbiter of things 
heavenly. Unbelief, and self-righteousness are held in 
place by this depraved judgment. 

Every preacher faces this solid wall impregnably built 
around the Jericho of carnal humanity. Preaching is ordi¬ 
narily smothered by the stifling rebound of its own hot 
breath. Trumpets and shoutings can never cause these 
walls of false judgment to crumble except when done as 
God directs. 

For preaching to manifest its power the world must be 
convicted and convinced as to its judgment. Here is one 
very manifest failure in the pulpit. Accepting the boasted 
ability of the world to judge correctly preachers are casting 
pearls before swine who turn again and rend them. Not 
only is their sin to be exposed, and their vaunted righteous¬ 
ness condemned, but their autocratic criticism is to be 
proved worthless. 

“ Because the Prince of this World is judged” seems 
at first a strange basis for the Third Fundamental Doctrine 
of Gospel Preaching. But we know that men’s eyes are 
blinded by the god of this world so that the glorious gospel 
is falsely apprehended; which is the exponent of the false 
judgment prevalent in those not yet delivered from the 
power of satan. 




TRY WHAT REPENTANCE CAN 


*53 


In spiritual, and therefore unconscious subjection to the 
devil men are thinking totally wrong on all subjects relating 
to God. 

The Greek word for repentance is frequently rendered 
“change of mind, or reversal of judgment as to God.” 
Literally it means a spiritual “ right-about-face.” Degrad¬ 
ing it into a passing sentiment that “ feels ” a sort of regret 
or sorrow for sins is a modern perversion due to a prolonged 
neglect of this Third Fundamental. 

Some wise observer has said that in proportion as 
people are highly educated must the preacher be elementary 
in his theology: because the uneducated have less confidence 
in their opinions and therefore more readily exercise faith. 
Preaching to people who sincerely believe light to be dark¬ 
ness, and evil good, and crooked straight, is like speaking 
in an unknown tongue with no interpreter. It is a common 
experience for the preacher to wonder why the truth he so 
clearly proclaims seems powerless. But it is simply because 
it falls upon ears that hear but do not understand. He 
should convict their judgment first then all doctrines will 
be helpful. 

Not only is the basis of wordly opinion logically wrong 
in matters religious, but their apprehension of the Judg¬ 
ment Day needs correction also. 

There seems to be a congenital instinct of the possibility 
of being exposed. All nations have traditions and super¬ 
stitions of a great day of Accounting. Sudden danger 
excites this apprehension and for the time makes men 
promise to reform. 

But there is no definite doctrine whose evidence is such 
as to make men perpetually conscious of the certainty of 
personal accountability for the deeds done in the body. 
Certainly this should take a prominent place in the Gospel 
system of theology. 

“ The Prince of this World is judged.” Christ Jesus 
has triumphed over that very one who, because at liberty 



J 54 


PREACHING WITH POWER 


now as the god of this Age, seems himself to be victorious. 
Let us make it clear, by giving the doctrine its deserved 
prominence, that the devil is doomed, judged, sentenced 
without the slightest hope of escape. Preaching of that 
sort, which is a special mission of the Holy Spirit, must 
exercise an overwhelming power upon the world. 

As the doctrine of Righteousness involved that of 
the Resurrection, so this doctrine of Judgment emphasizes 
the Kingship of Christ. Having triumphed over satan 
whose potency is seemingly unlimited he shows his eligi¬ 
bility for the universal throne. 

Jesus is exalted as Prophet, and Priest in the First and 
Second Doctrines ; his Kingship demands this Third Funda¬ 
mental for its acceptance. Quite readily do even Christians 
recite the words of loyalty, but “Thy Kingdom Come” has 
no definite meaning. Obedience to Him instead of to man, 
though robed in the authority of Pope, Convocation, Assem¬ 
bly, Council, or what not, is more a profession than a reality. 
In the very membership of the church is needed this doctrine 
of the absolute Kingship of Christ. 

“The Prince of this World is judged”—not shall be 
but is now judged. Consequently Jesus is victor. Were 
people to believe this their lives would show a marvelous 
change : reprobates would exhibit a terrible remorse, and 
others would call upon God for mercy. In many quarters 
this “ Gospel of the Kingdom,” which Christ himself “ began 
to preach,” is receiving special attention. Being one of the 
foundation doctrines of the Gospel it ought never to have 
been so slighted. 

******** * 

THESE THREE DOCTRINES condense the Gos¬ 
pel into the smallest compass ; all other generalizations are 
human, unauthorized, partial and injurious. Whatever may 
be the theological prejudices, or denominational alliances of 




AUTHORIZED SYSTEM OF THEOLOGY 


155 


the preacher, if he desires to proclaim the Gospel in its 
pristine perfection and power he must go hand in hand with 
the Spirit in these three directions. 

A regular progression in character accompanies these 
Fundamental Truths. To be convicted of sin leads to Faith, 
the first stage of Christian experience. To be convinced of 
the folly of self-righteousness leads one to the second stage 
of Christian life which regards Christ’s resurrection as its 
model and places the affections upon things above where 
Christ sitteth on the right hand of God. To have the entire 
judgment reversed, and its dominant spiritual deceiver proved 
a subjugated criminal leads to the highest plane of Christi¬ 
anity on which the soul pays unreserved allegiance to Christ 
as the Supreme King, to the glory of God the Father. 

Here is a simple, clear, complete, and divinely author¬ 
ized “Body of Divinity,” which demands no linguistic 
attainments and no protracted study of the “ Schoolmen ” 
or the “Fathers” to understand. All that is true in any 
“System” of theology will harmonize with this so that the 
most profound student will find this Trinity of Doctrine as 
necessary as it is to the most unlettered. But real power 
in preaching need never be expected where these doctrines 
are concealed, distorted, contradicted, or even readjusted ; 
just as they were arranged by Christ they are enforced by 
the Holy Spirit through those preachers alone who teach 
them in like perfection. 





PREACHING WITH POWER 


J 5 6 


CHAPTER VII 

SERMON GARDENING. 


ARDENING is an art that has many similarities with 
sermonizing. People are to be fed regularly and yet 
“indue season.” Differences of age, condition, and taste 
demand changes of diet, and the food supplied must be 
fresh-plucked. 

Many preachers live from-hand-to-mouth homiletically. 
Every week renews the frantic search for texts, plans, illus¬ 
trations and other pulpit food. Interruptions cause a nervous 
anxiety that is painful to behold, 'and protracted illness 
borders on despair. With a “barrel” like a pantry well- 
filled the preacher becomes more confident, but even then 
he finds little time to “makeover” those “old sermons.” 

Some system is surely needed which shall liberate such 
preachers. No other profession manifests a like drudgery. 
It would even be supposed that the preacher has peculiar 
advantages with regard to ease of preparation. Just the 
reverse is too nearly the fact with the majority. Something 
radically wrong must be connected with the prevalent habits 
of sermonizing. 

ist, The Garden; 

Adam was a gardener by divine appointment so there 
must be something fundamental to humanity in that vocation. 
Preaching demands the seed, planting, cultivating, picking, 
preparing, and distributing of that which is to feed the 
churches. All of this is usually comprehended in the w'ord 
“study,” but there is an indefiniteness in the term that 
leaves each person satisfied with his own application. 



THE PREACHER’S STUDY 


*57 


Study is Essential to preaching-power. All Christians 
are under obligation to search the Scriptures, and meditate 
upon them day and night, testing preaching thereby, and 
making the Bible light their daily path like a lamp fastened 
to the foot. Preachers have all this to do and in addition 
such further study as shall enable them rightly to dispense 
the word of truth. Overseers of God’s heritage should last 
of all be guilty of neglecting the gift that is in them : they 
must be instant, in season out of season ; giving attendance 
to reading, to doctrine and to self-culture, that their profiting 
may appear to all. 

But what constitutes Study ? In the word itself, from 
the Latin verb “to pursue,” there is implied the idea of a 
hunter. Hence study presupposes ist, something definite 
to pursue; 2 d, something possible to capture ; 3d, something 
worthy of the chase ; 4 th, active search employing all the 
faculties, not a listless, half-hearted, absent-minded pretense; 
5 th, persistent hunting until the idea is captured, instead of 
desultory, impulsive, fitful, hap-hazard essays at pursuit. 

Some Place for Study is also necessary. Of course 
the Sermon Garden may be situated in the brain, but it is 
better to use that as a nursery or hot-house and have some 
place outside to plant ideas where they will not be crowded. 

Under pressure of circumstances man can do anything ; 
preachers may accomplish much without any facilities for 
study and without consciously making preparation for their 
work. In like manner soldiers have gained victories without 
food, water, rest, or proper weapons, but that does not impel 
them to make that the regular mode of warfare. 

For the greatest results continued over the longest 
period every preacher must have a place for systematic study. 
It need not be large or elegant; a box in some quiet corner 
of a kitchen, upon which a lamp and a few books may be 
placed will serve the earnest man nearly as well as the most 
costly furnished library. While to most people silence is 
essential to study, yet it is possible to train the mind to pur- 




PREACHING WITH POWER 


158 


sue a line of thought accurately amidst noise and confusion. 
If quiet cannot be secured the study must be located never¬ 
theless. 

Men who have not studied will consider this unneces¬ 
sary : their practical readiness in other things misguides 
them in the unfamiliar processes of the mind. If preaching 
were for a day or a year it would indeed be wiser to devote 
one’s whole time and strength to execution with no waste of 
opportunities by private preparation. 

But that preacher who devotes his life to the work, 
though he live but a few months, is under obligation to the 
laws of his mind to take time for regular study. Josephs 
seven good years were wisely spent in gardening and garner¬ 
ing to supply the future demands of the seven bad years. 
With us there is always a famine and always a Goshen to 
supply it. 

As a rule the brain is intended for a generator rather 
than a reservoir : a hot-house instead of a barn. Some 
definite locality in the humblest hut will develop habits of 
thought that will prove a generous cornucopia of sermonic 
germs. These must be preserved and made to germinate 
like garden seeds skilfully tended. Without a Study most 
of the mind’s productions fall upon the roadside for the fowls 
to devour. 

Everyone is aware that ideas go in harmonious groups 
—thoughts of a feather keeping together ; and this wonder¬ 
ful power of association will be stimulated by the sight of 
the familiar books, table, and stationery. 

Besides all this people will respect both the sincerity 
and the privacy of that pastor who says like Nehemiah “I 
am doing a great work so that I cannot come down : why 
should the work cease, whilst I leave it and come down to 
you ?” Interruptions will be plentiful but the man who 
determines upon a place and a time for study will come 
nearer success than he who waits effeminately for the proces¬ 
sion to pass by. 



THE SERMON RECORD 


T 59 


2d, The Tools; 

RECORD BOOKS are essential to any intellectual 
avocation and especially to preaching, a. Sermon Records 
are necessary to the development of the preacher’s best 
powers and to the conservation of his energies. In Sermon 
Gardening the Sermon Record is the index to the produce 
of the brain ; the chart or plot of the garden, by means of 
which any plant can be quickly reached. Buy a substan¬ 
tially bound blank “Record” of about ioo large pages. 
Begin with the first left hand page and spread the record of 
your sermons across two pages at a time, as the book lies 
open. Take a pen and ruler and divide the pages off into 
columns—perhaps like the following—suiting your own 
peculiar needs, but preserving the essential features of Ser¬ 
mon Gardening. 

THE SERMON RECORD OPENED. 


TEXT 

WHERE PREACHED 

DATE 

RECORD 

NUMBER 

EPITOME OF SERMON j 

RESULTS 

! 




1 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

H 

15 

16 

1 7 

18 

19 

20 


1 




















i6o 


PREACHING WITH POWER 


As each two-pages will hold the entries of 20 to 40 ser¬ 
mons this ruling will require about ten minutes every three 
months; and the recording of each sermon, if done habitu¬ 
ally as soon as you return from preaching, will not be at all 
burdensome. The advantages of preserving a record of 
sermons will be more obvious as years go by and duties 
multiply. There will be no necessity for burdening the 
already crowded memory with such details, and no fear of 
repeating a sermon unintentionally. 

Besides this the preacher may see at a glance the texts 
he has been using, and, by glancing down the column which 
indicates the Epitome of Sermons, he can discover any 
tendency to preach in a circle, or harp upon one string. 

In the column of Results may be entered at any time 
those whose conversion, baptism, restoration, or other acts 
of loyalty can be traced to any particular occasion ; which 
facts are wonderfully helpful to the correction of careless¬ 
ness in preaching and development therefore of the power 
accompanying system. 

Apart from the uses of this Record in Sermon Garden¬ 
ing—to be explained later—such a book will accomplish 
many personal improvements in the preacher himself which 
must react upon his sermons. Sameness and “ruts” will 
be noticeable. Tendencies of doctrinal thinking will be 
revealed and the proper antidotes suggested. Narrow range 
of Bible study is a temptation to be avoided, which the 
column of Texts will make plain. Neglect to declare “the 
whole counsel of God ” is seldom apparent to the conscious¬ 
ness which demands an honest record like this to show facts 
that would never otherwise be admitted. Sincere preachers 
imagine that they are doing their whole duty because they 
intend to, whereas others can see plainly the narrowness of 
their pastoral pathway. 

Results do follow preaching, though often at a great 
distance. Sermons apparently fruitless may develop in after 
years a surprising harvest. Marking the plot where the seed 



WHERE TO PLANT SERMONS 


161 


was planted enables the gardener to trace back the results 
of successful experiment. But unless we train ourselves to 
watch for such results, and value them enough to keep a 
.record, we will lose sight of them, and ultimately preach 
out of mere formality neither expecting nor securing what 
we might otherwise enjoy. 

Success is sometimes a chain whose links are composed 
of seeming failures. In such a Record the entire claim may 
be traced back link by link, by study of which others may 
be forged still more effective. 

Homiletical History is making by every preacher: for 
his own good in many ways its facts should be ready for 
frequent inspection. 

Questions of fact relating to sermon, preacher, doctrine, 
membership, etc., etc., often cause dissentions and misun¬ 
derstandings that would be utterly avoided by a Sermon 
Record which demands a very few minutes once a week, and 
yet benefits the entire work of the preacher, consequently 
proving itself to be a necessary aid to pulpit-power. 

b. Blank books in which to plant sermons. Buy one at a 
time as old ones become filled. Get what is known as a 
“ paged Record ” of 200 or 300 pages. If not able to get 
one that is numbered do that work yourself, which will not 
take over ten minutes. 

With pen and ink print on the back the letter A, nam¬ 
ing the successive books B, C, D, etc., as you get them. 

Begin with page 1 and write at the top any text you 
think might make a good sermon some day. Enter another 
such text upon page 3: and so upon the right hand pages, 
5, 7, 9, 11, 13, etc., etc., throughout the book, always 
leaving two pages for each text to spread its roots in while 
growing. 

c. An Index Bible as a guide to where the various texts 
have been planted. Any Bible will do, as it is not to be 
read but used only as an index to the Blank-books. 

THOUGHT BOXES: but large envelopes would do. 

IS 




162 


PREACHING WITH POWER 


Something is needed for “ pots,” as a gardener would say, 
in which to keep the little “ cuttings ” that may be grafted 
subsequently into healthy sermons. 

By far the most convenient receptacles for newspaper 
clippings, poems, and the thousand stray germs that fall 
daily at our feet, are the empty “spool boxes” that any 
dry goods merchant will be glad to give away. 

Fifty of these take up but a few inches of space. 
They are light, the proper size to contain such “ scraps ” 
as accumulate from the daily and weekly papers, cost noth¬ 
ing, and may be used in any number. Envelopes are more 
troublesome to use, always cost something, and cannot 
display their titles at a glance. 

On one end of each box write the title of its contents 
in bold letters. When piled up on the desk, like bricks in 
a wall, all these titles are seen at once. 

Each pastor will make out his own list of subjects— 
according to the kinds of plants his Sermon Garden is 
doomed to grow. From time to time new boxes and sub¬ 
jects will be added, and perhaps some old ones thrown 
away as impractical. 

For a suggestion the following subjects are named, each 
one to be written on a box, in which cuttings on that subject 
alone are to be placed :—Poems, Revival Subjects, Revival 
Methods, Greek Exegesis, Hebrew Exegesis, Spiritualism, 
Swedenborgianism, Theosophy, Mohammedanism, Hea¬ 
thenism, Missions, Temperance, Communion, Baptism, 
Millennium, Children’s Sermons, Lantern Sermons, Prayer 
Meetings, Endeavor Work, Church Work, Church Music, 
S. S. Methods, Anecdotes, Prayer, Lecture Subjects, Reli¬ 
gious Statistics, Bible Study, Health, Denominational, 
Organization, Financial, Pastoral, Good Books, Theology, 
Funerals, Biographical, Tracts, Printing Devices, Archae¬ 
ology, Scientific, Charity, Politics, Business, Homiletics, 
etc., etc. 



VALUABLE TOOLS 


163 


BOOKS as fertilizers for planted thoughts and growing 
sermons. 

a. Books of Reference are necessary to secure accuracy of 
statement which is the subsoil of truth. These can never 
be too plentiful if the habit of consulting them is estab¬ 
lished. Only puerile conceit neglects the consultation of 
books, and it is no part of honesty or genius to invent 
facts. Honesty was found to be an important element of 
Preaching-power, but this necessary reputation for truth¬ 
fulness is much impared if books of facts are not constantly 
consulted. It is a habit, as injurious to power as it is 
enticing to laziness, to invent “ illustrations ” or statements 
of what might be true or not, so far as we know, but so 
worded as to exactly suit the preacher’s purpose. This 
reprehensible custom is so popular as to seem justifiable, 
but it is clearly dishonest, and will be instantly condemned 
as such by every one in the pews who discovers the imposi¬ 
tion, when it will become a millstone around the neck of 
the perpetrator. 

Truth is proverbially stranger, and in the pulpit 
stronger than fiction: books are now plentiful which con¬ 
tain more authenticated Facts than the busiest pastor could 
use in a lifetime. 

Suggested Reference-books are :— 

Bibles, complete or in parts, in all the languages known 
to the preacher. 

Dictionaries, the latest and best in English, Hebrew, 
Classical Greek, New Testament Greek, and every language 
at command. 

Books of Synonymes in every language, especially 
English and New Testament Greek. 

Concordances in Hebrew, Greek, and English. The 
best one so far issued is by Dr. Strong which places the 
three languages of Scripture, and both Versions, within 
ready access of the uneducated reader. 

Bible Dictionaries, Introductions to the Bible, Histories, 



164 


PREACHING WITH POWER 


Biographies, Geographies, Statistics, Reports, Maps, Pho¬ 
tographs, etc., etc., etc. 

b. Professional Books are very helpful, but they must be 
used with caution. 

Commentaries, unless strictly grammatical, are espe¬ 
cially dangerous to the novice who believes their opinions 
to be Gospel True. Correct their statements by comparing 
those representing different schools of thought, and test 
every fact by those Reference-books that contain no opin¬ 
ions :—“ to the Law, and to the Testimony.” 

Books on Theology, especially by scholars of differing 
opinions; Church History, Government and Polity; Her¬ 
meneutics; Biblical Theology, etc., are quite suggestive. 

c. Literary Helps are necessary to every preacher who 
is able to read. No garden ever needed rain, sunshine, and 
phosphate so much and so continuously as the preacher’s 
brain needs such helps. 

Valuable books are so abundant that only a brief hint 
is attempted:—Classical Dictionaries, Cyclopaedias of Quo¬ 
tations, Religious Poems, Reader’s Handbook, Biographical 
Dictionaries, Hadyn’s Dates, Shakespeare’s Works with 
Concordance, Standard Fiction, etc., etc. 

d. General Information , such as :—Travels in the 
Levant, History, Ethnology, Palestine Explorations, Bot¬ 
any, Natural History, Science, Philosophy, Art, etc., etc. 

e. Periodicals are quite effective tools in the process 
of Sermon Gardening, if judiciously selected. Newspapers 
both daily and weekly contain some of the best thinking 
of the age, but their fleeting and irresponsible character 
calls for extreme caution. Magazines are more trustworthy 
and will be found useful in many unexpected ways. Sev¬ 
eral are needed; one on general topics, another more 
professional, and the Missionary Review. 

Of course all Tools are most serviceable when properly 
preserved. Shelves of some sort for the books, boxes, and 
papers will prove to be a pulpit aid. 



THE ABUNDANCE OF THOUGHTS 


l6 5 


3d, Sermon Culture; 

Sermons are organized collections of thoughts as plants 
are vegetable organisms. Cultivation of sermons then 
demands the seed-text, with its roots, branches, and foliage 
of thought. Sermon culture must show its skill in the 
selection, preservation, and proper development of thoughts. 

Seed-ideas are the product of a preacher’s brain, which 
therefore needs proper care. It is the nursery, or hot-bed, 
in which these seeds are planted: consequently it deserves 
modern improvements, and continuous replenishment to 
make good the loss of sermons that have been transplanted 
or delivered. 

Every preacher must supply his own needs as well as 
those of his people. He is far more important than his 
sermons; and what might not be necessary for the present 
demands of the pulpit itself will be found of vital import¬ 
ance to the man who is to make full proof of his ministry. 
Pastors must keep in advance of the times, as florists are 
constantly growing new varieties. A busier future is inev¬ 
itable to almost every man, especially to the preacher who 
is doing his best. Present demands should never control 
the stocking of the hot-beds, or the planting of the germs 
of future sermons: as the most hardy plants are of slowest 
growth. 

Books, magazines, newspapers, etc., contain what the 
brain needs for its daily supplies. 

How Thoughts Grow. It is a false saying that nobody 
can think of two things at the same time. We may not be 
conscious of more than one idea at a time, just as the eye 
sees everything in front of it, but the consciousness only 
notices some selected object. No machine works with such 
complicated rapidity as the human brain. Every instant 
unnumbered ideas are created, multiplied, combined, and 
compared, and all handled in masterful complexity as a 
juggler tosses knives bewilderingly into the air. 

Dreams give us the most satisfactory evidence of the 




166 


PREACHING WITH POWER 


marvelous rapidity and tireless exercise of thought. In 
waking moments and during the most absorbing work the 
brain is just as active. Every word we hear suggests a 
host of thoughts before the next word can be uttered. 
Every sight we see calls up similar or contrasting scenes, 
real or imaginary, which are distinctly examined before the 
eye can wink, or a new scene awaken totally different sug¬ 
gestions. 

Some people are so sensitive to these multiplex trains 
of thought that they become what is termed, but falsely, 
“absent-minded;” others- “talk to themselves.” But 
everybody is aware of this ceaseless activity of the brain. 

How mistaken then is that preacher who complains of 
a lack of ideas, and begins to purloin the thoughts of oth¬ 
ers, when his own brain has turned over enough mental 
material every day to construct hundreds of original dis¬ 
courses. 

Sermon Gardening aims first of all to catch these 
rapidly passing seeds that they may be planted and grown 
into sermons. Our best thoughts come spontaneously, 
unexpectedly, and most frequently when we are “ think¬ 
ing ” of something entirely different. Sermon Culture 
must take advantage of this also. 

It may be safely asserted that the mind never repeats 
itself, unless forced to do so. Thoughts therefore not only 
come unexpectedly but they will never return. It is for 
each preacher to decide whether he will live from hand-to- 
mouth in a poverty-stricken way, perhaps stealing from 
others, or whether he will catch and presetve the supera¬ 
bundance of ideas hourly crowding the brain. 

It is a common experience upon reading the works of 
genius to recognize the thoughts as having passed through 
our own brain : which accounts for the familiarity strikingly 
connected with such productions. Great inventions also 
are proverbially such as had been thought of by thousands 
of people who never made use of their ideas. 




PLANTING THE TEXT 


167 


A chief distinction between genius and mediocrity is 
that one takes the trouble to notice, preserve, and develop 
the thoughts that the other has but does not appreciate. 
Most people are prodigals who waste the mental wealth 
with which they are so liberally endowed. 

Seed Saving is the first habit to be formed by the 
sermon-gardener. 

One kind of seed is to be obtained from the pollen of 
current literature. Papers should be read with the scissors, 
and anything ever likely to be of value cut out at once. 
Cuttings of this sort will accumulate rapidly and prove 
themselves indispensable on many occasions. It requires 
little more time to cut out short articles, sayings, and poems 
and put them in their appropriate “ pots,” or spool boxes, 
than to read the paper and throw it away forever. Years 
afterward these extracts will prove their importance. 

A more valuable kind of seed is found in the preacher’s 
own brain. Ideas borrowed from others are helpful and 
suggestive, but a few quotations go a long way in any dis¬ 
course. The sermon must be chiefly a growth from the 
mind of its author. 

Generally a Text is suggested to the mind in a new and 
more forceful emphasis, which aw'akens a desire to develop 
a sermon from it. Instantly the Index Bible should be 
opened to that passage and some mark made to indicate a 
sermon-seed—parentheses( )around the words are the best. 
If away from home when the text impresses itself in the 
mind be sure to make a note of it without delay upon any 
scrap of paper. Such ideas vanish often as quickly as they 
came. 

Whenever not merely the text is suggested but some¬ 
thing of the resulting sermon also, then the text and all its 
accompanying ideas must be entered in one of the Record 
Books kept for that purpose. 

For example the beginner opens Record Book named 
“ A,” at page 1, and writes, say, “ Jno. iii 16, For^God so 





PREACHING WITH POWER 


168 


loved the world, etc. See the emphasis of the word SO, 
like a diamond, with many facets reflecting various lines ol 
God’s love to man. See if these facets couldn’t make the 
heads of sermon.” He now opens the Index Bible to the 
place, and on the margin opposite Jno. iii 16 writes “ A i,” 
which indicates that a sermon-seed has been planted in that 
place, where it may be found at any time. Perhaps for 
years afterward he may have no more ideas for that text. 
But when they come he turns to the reference in the Index 
Bible, sees “ A i ” in the margin, takes up Record Book 
“ A,” opens to page i and there enters his additional 
thoughts. This process is easily repeated whenever other 
ideas come to the mind on that text, until, some day he finds 
the sermon on Jno. iii 16 is full grown, ripe, and ready to 
pick. In a very few minutes he has it prepared for the 
pulpit, and feeds his people thereon with greater ease to 
himself, and satisfaction to them, than could have been done 
by the hand-to-mouth method after a whole week of anxious 
“ study.” 

On page 3 another text is to be likewise entered with 
its sprouting ideas, and indexed in the Bible; and so on, 
from page to page, and book to book, as long as the preacher 
lives. 

It is well to save the left hand pages of these Record 
Books to receive entries after the sermon is preached, 
because our most valuable criticisms are made when we have 
delivered a discourse, which thoughts will be forgotten in a 
few hours unless we record them the moment we return 
home, or if away, write them temporarily on some waste 
paper. Pages 2, 4, 6, 8, etc., etc., should thus contain the 
“ Plan ” that was used in preaching, and the comments or 
suggestions that would make another sermon more effective. 
A line should be drawn across the page to indicate that the 
sermon had been preached; a similar line drawn through 
the text in the Index Bible; and last of all proper entries 
made in the Sermon Record, putting “A 1” in the 








GATHERING SEED-THOUGHTS 


69 


“Record” column, for instance, for the sermon on Jno. 
iii 16. 

Now any sermon can be traced to its Record as a plant 
can be found in a well-ordered garden. The Sermon Record 
shows where to find it if it has developed into a sermon, 
and the Index Bible shows at a glance whether it has been 
preached, where to find it if it has not. 

Several kinds of sermons sometimes grow from one 
text, in which case the Bible margin contains references to 
the Record Books and pages where each kind of sermon 
had been planted. For example Jno. iii 16 might have been 
regarded in various ways so as to develop several different 
sermons, which were entered on A 1, A 25, A 352, B 10, 
E 28, etc., all of which would be written on the margin of 
the Index Bible at the time when each seed was planted. 

While engaged in reading or studying on any subject 
ideas will come within reach on various texts. Do not 
make the mistake of neglecting these because on a different 
subject from that which engrosses your attention at the time. 
Be polite to these visiting ideas. Speak pleasantly to them, 
bid them take seats in the pages of your Record Books. It 
takes but a few seconds to point them to seats with your 
pen, and they will smile while they wait patiently—maybe 
for years, absolutely forgotten by yourself—ready to assist 
you on shortest notice. Plainest thoughts, that seem to be 
tramps, are generally your best friends when the heaviest 
theological loads are to be lifted. 

Floating ideas that are not needed to-day should be 
preserved for some distant and needy to-morrow. It may 
cause you to rise at midnight to plant sermon-seeds gathered 
unexpectedly in the garden of dreams. You may have to 
quit the preparation of a sermon on a hurried Sunday morn¬ 
ing to preserve what is poured lavishly and inopportunely 
into your lap but would not be found upon your return from 
the pulpit. Such interruptions are gains, though not so 
regarded by many preachers. Any man willing to have 



7° 


PREACHING WITH POWER 


sermon-preparation cut short by a visitor who presents him 
with a hundred dollars, should also be delighted to receive 
in like manner ideas which money cannot purchase. 

Sermon Growing consists in the habitual examination 
of these Record Books. Every few days turn over the suc¬ 
cessive leaves of one of them, as a gardener walks leisurely 
down the paths to examine his plants, pruning some, tend¬ 
ing others, removing dead ones, transplanting large ones, 
and picking those that are ripe. Only a few minutes are 
consumed by this practice, which occasions valuable criti¬ 
cism, opens theological channels, and creates new sermons. 

Whatever sermons seem ripest should be marked for 
picking—the best way being to turn down a corner of the 
page. 

Sermon Picking is a very rapid process. A sermon 
by this method may be prepared in twenty minutes or less. 
Open those pages which have the corner turned down until 
one is found exactly suited to the desired occasion. To 
pluck, arrange, and otherwise prepare it for the public is a 
small matter, because the Record contains not Jonah’s gourd 
that grew in a night, but perhaps a cedar of prolonged 
development. A sermon that takes twenty minutes of easy 
preparation may really be the product of forty years growth 
and development, and meanwhile the preacher, extremely 
busy, never has abused his mind, or hurt himself by that 
absurd blunder known as “over study.” His Preaching 
Power is consequently vastly increased by means of this 
simple method of Sermon Gardening. 



urees of Power 


“Ye shall receive Power after that the 
Holy Ghost is come upon you.” Jesus. 


•‘As the spirit of genius raises the painter or 
poet far above the common man, so it is the 
Holy Spirit who lifts the Preacher far above 
the man of genius.” A. J. Gordon. 


“The sermon was verbally exact; it was sug¬ 
gestive ; it was ornate; but alas, something 
was lacking! That something would have 
been to it what odor is to a flower, or beams 
to a star. That Something was God,” 

Win. H.Murray. 


“ O. Holy Lyght most principall, 

The Word of Lyfe shewe unto us; 

And cause us to knowe God over all 
For our owne Father moste gracious. 
Lorde, kepe us from lernyng venymous, 
That we followe no masters but Christe.” 


Luther — Coverdale. 



THE PREACHER’S ASSISTANT 


*73 


CHAPTER VIII 


THE POWER OF THE HIGHEST. 



M UMAN forces are indispensable to preaching but they 
are not sufficient. To win the selfish heart away from 
its allurements is beyond all human powers of persuasion. 
Added to this is the “new creation ” within the sinner’s 
nature which is manifestly impossible with man. Gospel 
Preaching then demands all the influences possible to man 
and God’s marvelous power besides. 

The pulpit without the preacher is nothing but a piece 
of plank or a block of stone. That preacher without God’s 
Word is become as sounding brass or tinkling cymbal. And 
even the Bible without the Spirit is a sword fallen from the 
hand, sharp, pointed, and beautiful but inert and useless. 
When the Holy Spirit was promised to the Apostles Philos¬ 
ophy in ancient completeness had reached the summit of its 
attainment. Both the reasoning and the eloquence of that 
day still scintillates with dazzling glitter upon the public 
taste. But this vigor of intellect, so masterful everywhere 
else, was as strikingly impotent in the sphere of religion 
leaving the brightest minds of the world’s most intellectual 
era “without God in the wgrld.” Had preaching been 
solely an intellectual process it began at the very time and 
place to have shown its independency of God. 

Under the most favorable conditions for intellectual 
triumphs the need for divine assistance was so emphasized 
that some modern interpreters think the human faculties 
were considered unnecessary. But this is another extreme 
view. Paul’s reasoning and the eloquence of Apollos are 



m 


PREACHING WITH POWER 


employed with all their power, yet after all God must do in 
addition that which shall cause the increase. Paul had 
nothing to be ashamed of in his education, yet he reveals a 
spirit and a theory diametrically different from many modern 
scholars when he confesses : “I can do all things through 
Christ which strengtheneth me ;” “For the weapons of our 
warfare are mighty through God to the pulling down of 
strongholds ;” “Our sufficiency [ability] is of God.” 

F. B. Meyer expresses the warning that “ Men have yet 
to learn that the highest power is not in words, or bursts of 
eloquence, but in the indwelling and outworking of the 
Word, who is the wisdom and the power of God, and who 
deals with regions beyond those, where the mind vainly 
labors.” Pagan nations as they rise in culture invariably 
sink in religious character. And even the French Academy, 
which has always been an intellectual Saul, head and shoul¬ 
ders above the rest of civilization, has been equally noted 
for its ignorance of God. 

As the Gospel is more than creed so Preaching is more 
than speech. God’s Spirit must assist within the sinner and 
through the preacher. Speaking, eloquence, oratory, and 
all the arts of Address are elements indeed but they are not 
Preaching ; God must infuse something new, different, heav¬ 
enly, supernatural. 

Dr. A. J. Gordon taught and exemplified to his dying 
day this potency of the Holy Spirit in the preacher. Among 
other things he said, “ Our generation is rapidly losing its 
grip upon the supernatural, and as a consequence the pulpit 
is rapidly dropping to the level of the platform. People 
wish to see an Orator in the pulpit, forgetting that the least 
expounder of the Word, if filled with the Spirit, is greater 
than he.” 

Just before leaving for Heaven the Author and Finisher 
of our Faith promised to send his Representative—the 
“Paraclete, Comforter, Advocate, or Holy Spirit”—to 
reprove the world of sin, righteousness, and judgment, and 



THINGS IMPOSSIBLE WITH MAN 


175 


to guide his followers into all the truth, being with them 
alway as they preached unto the end of the Age. Hence the 
preacher may command the “ Power of the Highest ” which 
alone is able to control the inmost heart and transform the 
character of the unregenerate. Such divine efficacy is nei 
ther known nor expected by the highest genius in other 
professions. 

Whatever natural ability, and acquired skill the preacher 
may enjoy must be combined with the unseen forces of the 
Spirit in the mysterious laboratory of providence. When 
our Lord used clay to anoint birth-blinded eyes it was divine 
power not earthy chemicals that gave them new vision. 
Every congenitally blind soul likewise opens its darkened 
understanding by means of the same creative force ; for 
‘ ‘except a man be born of the Spirit he cannot enter into 
the kingdom of God.” Primeval caverns of unbelief will 
never be illumined by the tiny tapers of literary genius, but 
the lightning from heaven can make the darkest corners 
reflect the dazzling glory of Gospel day. 

Speaking of this heavenly force, Gardiner Spring elo¬ 
quently said, “ It overcomes resistance. The struggle of 
the depraved mind is over when the mighty Spirit speaks. 
It is “ effectual calling,” and a signal act of mighty power. 
No laws of matter or of mind can accomplish this mighty 
work. No means or second causes can accomplish it. 
Parents cannot by all their solicitude. Christians cannot by 
all their counsel. Ministers cannot by all their preaching. 
The law cannot by its terrors, nor the gospel by its tender¬ 
ness. Angels cannot by all their watchfulness and 
guardianship. The Spirit of God alone accomplishes it by 
the excellency of His power.” 

Logic, and eloquence, and truth are tools but the real 
skill and force behind them in the pulpit should be the Holy 
Ghost. There is a convincing force in mental processes but 
the “ demonstration of the spirit ” is beyond them all, which 
justifies what Spurgeon termed his Diamond Rule for preach- 






176 


PREACHING WITH POWER 


ers,— “ Be clothed with the Spirit of God.” 

When Paul went to Ephesus his first question to the 
disciples there was “ Have ye received the Holy Ghost since 
ye believed?—perhaps not one preacher in ten thousand 
would make a similar request to-day. 

No doctrine suffers such a diversity of opinion amongst 
Christians as the Person and Office of the Spirit : the nearest 
approach to unanimity being seen in a common neglect of 
the subject. 

It would be deemed out of place therefore in a practical 
treatise to show partiality to one school of doctrinal opinion. 
Indeed such a treatment as the subject would demand to 
explain the grounds of any exegesis is forbidden by the 
reasonable limits of this work. 

But it must be permitted to assert the existence of not 
only a preaching-force but the greatest pulpit-power in that 
Holy Spirit about whom so many obscuring opinions have 
been allowed to gather. 

Without intending to display preference for any dogma 
concerning the Spirit, attention must be directed to those 
innumerable facts of scripture and history that demonstrate 
the existence of His power in preaching. 

Of course the Spirit is God, and as God is omnipresent 
and eternal the Spirit has always been present. But there 
are mysteries beyond human comprehension concerning the 
nature of God which neither instinct nor learning may unravel. 
Only as He reveals them can we claim to know. 

In conversion the Holy Spirit assuredly exerts his power, 
and in that phase of His office-work was present before the 
Resurrection. But when Jesus solemnly declared the expe¬ 
diency of his departure that the Paraclete, or Representative, 
might descend to assist in the world’s conversion, he must 
be credited with the statement of a fact. Logic or theolog¬ 
ical bias cannot set aside language so plain as the command 
to tarry at Jerusalem until the Holy Ghost descended upon 
the disciples to endue them with power. Evidently some- 



THE MANTLE OF THE SAVIOUR 


1 77 


thing totally new, and distinct from conversion, was meant 
by “Ye shall be baptized with the Holy Ghost not many 
days hence” Paul’s wonderful conversion, which would be 
a sufficient bonanza to some modern evangelists, was not 
considered sufficient, with all his mental preparation besides, 
to make him a Preacher ; after three days his eyes were 
opened and he was then filled with the Holy Ghost—“and 
straightway he preached Christ.” 

Peter’s first sermon to the gentiles at Caesarea, which 
should naturally contain fundamental truths, declared that 
“ God anointed Jesus of Nazareth with the Holy Ghost, and 
with power.” In his First Epistle the same apostle claims 
the like power for Gospel preachers “That have preached 
the gospel unto you with the Holy Ghost sent down from 
heaven.” Paul proclaims the identical doctrine, “For our 
gospel came not unto you in word only, but also in power, 
and in the Holy Ghost.” 

Regarding this doctrine homiletically, rather than theo¬ 
logically, must we not conclude that the Holy Spirit, in some 
mysterious way, is to be a pait of every powerful sermon, 
just as the text, the truth, the plan, the arguments, illustra¬ 
tions, delivery, and everything else human also belong to it? 

In this connection let us listen again to Dr. Gordon, in 
his Ministry of the Spirit; “We must withhold consent 
from the inconsistent exegesis which would make the water- 
baptism of apostolic times still rigidly binding, but would 
relegate the baptism in the Spirit to a bygone dispensation. 
We hold indeed that Pentecost was once for all, but equally 
that the appropriation of the Spirit by believers is always 
for all, and that the shutting up of certain great blessings of 
the Holy Ghost within that ideal realm called the Apostolic 
Age, robs believers of rights.” 

Somewhat as Elijah dropped his mantle of supernatural 
enduement for Elisha to employ in his stead, did the ascend¬ 
ing Saviour bestow his Spirit that preachers might enjoy his 
power. Multitudes of sincere pastors have struggled through 

13 





7 8 


PREACHING WITH POWER 


years of discouragement, followed by an acceptance of the 
Holy Spirit and the consequent enjoyment of a long sought 
Power ; as Philip thought two hundred pennyworth of bread 
would not give each hungry mouth a little, but God’s unap¬ 
preciated power took the lad’s tiny lunch, made it satisfy the 
appetite of thousands, and leave abundance to be gathered ! 

From such instances we must not deduce the false doc¬ 
trine that God’s Spirit always conveys a miraculous force, 
revealed in astonishing marvels, because John the Baptist 
‘‘ did no miracle,” yet was filled with the power of the Spirit. 
What the spring is to a watch, or a spark to powder, the 
Spirit seems to be to the preacher; “The manifestation of 
the Spirit is given to every man to profit withal.” 

Instead of this power being something extra, unusual, 
abnormal, it is really the natural and normal medium of 
human influence. The unbeliever is not “the perfect [com¬ 
pleted] man,” and therefore all human deeds performed 
independently of God are imperfect, “For without me ye 
can do nothing.” Dividing life into sacred and secular, 
religion and business, Sunday and week-days, is a scientific 
blunder propagated by the devil. 

Those German theologians whose works are so influen¬ 
tial in belittling the supernatural elements of human character, 
have emptied the Lutheran churches of the masses and the 
people of what spirituality they used to possess, so that 
those localities are now considered as eligible for mission 
work as the most heathen countries. Here is an object lesson 
concerning the utter impotency, and unpopularity too, of 
preaching that is purely intellectual. Canon Westcott long 
since said “This is the secret of every failure, we do not 
Believe in the Holy Ghost.” 



WHOSOEVER WILL 


179 


THINK ON THESE THINGS. 


First Fact. 

The Disciples were not 
to begin to preach until 
they received the Holy Ghost. 

Second Fact. 

Immediately the Holy 
Spirit descended their 
preaching became 
amazingly effective. 

Third Fact. 

Most preachers to-day 
do not look for any 
definite aid of this 
kind : and they happen 
to be the men who 
complain of a lack 
of success. 

Fourth Fact. 

Many preachers, and missionaries, 
are coming to believe in this 
enduement of the Spirit; and 
they happen to be the most 
successful. 

Conclusion. 

Putting these facts together is it not fair to infer that all who 
seek this Power of the Highest will also be successful ? 





i8o 


PREACHING WITH POWER 


CHAPTER IX 

SPIRIT CULTURE. 


T|N one of his quaint works Jeremy Taylor gives the fol- 
lowing Rules for what he strangely terms The Practice 
of the Presence of God. 

1 . Make yourself conscious that God is everywhere. 

2 . Make every prayer real worship to those present before 
God. 

3 . Form the habit of seeing God in nature and everything. 

4 . Form the habit of inward ejaculation to God in faith. 

5 . Ask and expect God’s leadership in little duties. 

6 . Make your whole life a sacrifice to God. 

7 . Never doubt God, or fear man. 

Some of the brightest intellects known to Church His¬ 
tory have been concerned about the development of personal 
piety. Augustine, Thomas a Kempis, Luther, Baxter, Tay¬ 
lor, Doddridge, and Moody with many others from the 
earliest times have thought it an honor to devote their talents 
to the popular culture of spirituality. 

Piety in Preachers is far more necessary than in other 
Christians. 

1 , Because they need it personally as individual Christians, 
and even more urgently since their temptations are directed 
particularly against spirituality. 

2 , Because they are crowded with engagements, and like 
physicians cannot command their leisure. Paul’s advice to 
Timothy is logically arranged to suit the needs of the 
preacher:—“Take heed [first] unto thyself, and [then] unto 
the doctrine.” No duty is so important to him who is an 




ICE IN THE PULPIT 


iSl 


example in piety as that which develops it within him. He 
should habitually take the time necessary for personal growth 
in grace. 

3 , Because of Professional Pride the preacher will be 
tempted to assume, as do his trusting people, that he is 
already perfect, and will at least be slow to do what might 
suggest any lack of piety. But Elias was acknowledged to 
be a man of like passions with humanity although his pray¬ 
ers were so availing. The entire Bible contradicts this theory 
of clerical perfection which originated in priestcraft and is 
perpetuated by egotism. 

4 , Because of Professional Habits which compel the pastor 
to use the forms and the expressions of deep piety whether 
he feel them or not. No meaner degradation is possible 
than religious hypocrisy, which is also one of the easiest 
conditions possible to man, and is dangerously adjacent to 
the pulpit. It is over easy to be “without feeling,” until 
we become like those who confidently asked admission on 
the ground that they had prophesied in His name and done 
mighty deeds thereby, but whose verdict was—depart, 
because I never knew you ! 

5 , Because of Habitual Dictation to others how to think, 
and live, which accustoms the mind to criticism while it 
blinds it to self-examination. Peter, a natural leader, when 
told about his own obedience, ignored it while he raised the 
question “ And what shall this man do?” It is much easier 
to confess the sins of others—like the Pharisee—than to 
humble ourselves like the Publican. Pastors use the tele¬ 
scope that searches for flaws in the most distant nations 
more readily than the Roentgen Rays that penetrate them¬ 
selves. 

6 , Because his work is more spiritual than intellectual he 
needs continual supplies of spirituality. Mental prepara¬ 
tion for the pastorate is often slighted, although it is thought 
by many to be the only preliminary required. But character 
is more influential than intellect, and preachers are charac- 



182 


PREACHING WITH POWER 


ter-builders, not lecturers or instructors. Pastors are leaders 
of their flocks ; they must precede, be “ ensamples,” and 
show in themselves patterns of what they require in others, 
like Paul who said “ Be ye imitators of me as I am of Christ 
Jesus.” Preachers are also proclaimers and custodians of 
mysteries imparted only by means of “the spirit of man.” 

Spirituality is the atmosphere in which the true preacher 
lives. He cannot possibly preach with normal power in the 
rarified atmosphere of cold intellectuality. 

7, Because therefore his success depends most of all upon 
his piety. There is a so-called “success” that fills audito¬ 
riums, secures advertising, awakens widespread discussion, 
builds new churches, increases statistics—in other words a 
ministry that says “ I am rich, and increased with goods, 
and have need of nothing ;” that has a name for being alive, 
and yet in God’s sight is dead. 

It is optional with churches and preachers whether they 
build with wood, hay, and stubble or something that shall 
endure the testing of that great Day. 

Gospel preachers are not even to convert the world, but 
to preach to all nations for a witness; they are not to please 
those who have itching ears but to reprove, rebuke, and 
exhort whether men hear or whether they forbear ; they are 
not to seek the highest rooms, for Jesus came not to be min¬ 
istered unto; they are not establishing a cult or religious 
propaganda but are to present the church to Christ “without 
spot or wrinkle or any such thing.” 

All of these possibilities call for the utmost conservation 
of piety. Unless its indispensable necessity is keenly appre¬ 
ciated by the pastor he will not make an adequate provision 
for spiritual culture. If salary or sermons, members or 
notoriety, seem most important the preacher will instinct¬ 
ively cultivate those faculties which secure such carnal 
results ; but if the church is looked upon as spiritual, and 
success is God’s approval, then the higher spiritual forces 
will be sought. Every true pastor will watch his piety as a 






DEVOTIONAL READING 


j 8 3 


consumptive scans the weather. 

Appetite reveals itself in actions. People who hunger 
and thirst after righteousness are blessed because they desire 
the only food that satisfies. Day by day the mannah fell, a 
symbol of the daily bread that proceedeth from God alone. 
Jesus, who certainly was above the need of spirit-culture if 
anyone ever could be in this Age, nevertheless took time to 
go apart into a mountain for prayer during the hours devoted 
by others to sleep. He was from infancy “about his 
Father’s business,” or, as some translate, “in his Father’s 
house ”—a house of prayer. During his temptation, in all 
his ministry, in Gethsemane, on the cross, and after the 
resurrection he manifested the same prayerful habit and 
spiritual atmosphere of cultivated piety that we are to exem¬ 
plify as we follow in his steps. 

The Cultivation of Piety is consequently essential to 
pulpit power ; an art or habit indispensable to every preacher. 
A foolish prejudice against anything like definite preparation 
for spiritual attainments is widespread even in the ministry. 
But common-sense teaches everyone that there must be sys¬ 
tem in soul-culture as in all education. 

1st , Devotional Reading is more helpful to the Christian 
than might be imagined in these days when newspapers 
pervert the public taste. 

The Bible must be read devotionally by every sincere 
pastor. Searching the Scriptures to see whether things are 
so, is a totally different act of the mind from meditating 
upon them day and night. Some time every week, if not 
every day, should be rigorously set apart for this private, 
devotional, uncritical reading. It cannot be done at family- 
prayers because others are around ; there must be privacy 
like “meditating in the night-watches.” 

Such a habit can best be acquired by easy advances. 
First spend but ten minutes at a time, and take up the Psalms 
or manifestly devotional Scriptures to begin with. Forget 
the pulpit and all professional duties ; give up entirely to 





184 


PREACHING WITH POWER 


the enjoyment of God’s word. Read whole paragraphs at a 
time, then entire chapters, and after awhile a whole Book at 
each sitting. * 

Some plan like the following will help to form good 
habits of devotional Bible reading :—- « 

Monday read in the Poetical Books. 

Tuesday read in the Epistles. • 

Wednesday read in the Pentateuch. 

Thursday read in the Gospels. 

Friday read in the Historical Books. 

Saturday read in Acts and Revelation. '• 
Literature is plentiful for the development of spir¬ 
ituality, but each person must select what proves to be 
actually suited to his own mind. Others can never choose 
devotional helps for us, because of the subtile action of 
spiritual ideas. Books that Jiave. a powerful effect upon 
some may be injurious to others, and in this kind of litera¬ 
ture fashion must never dictate. 

Augustine’s Confessions have been widely beneficial, 
and many people still derive profit from The Imitation of 
Christ. Doddridge’s Rise and Progress of Religion in the 
Soul is perhaps too antiquated in thought to suit people 
now but some might find it exactly to their taste. 

An honest attempt should be made by reading a few 
chapters in every promising book until some are found that 
do seem to feed the hungry soul. 

Religious Poetry is indispensable, even an'ordinary 
Hymn Book containing enough to last a lifetimes Make a 
practice of reading such poetry regularly for self improve¬ 
ment instead of for quotation. Gilman’s Library of 
Religious Poetry is exactly what is needed. 

Biographies of saintly people, especially missionaries; 
are exceedingly helpful to spiritual development. - 

Revival incidents, records of answers to; prayer, anec¬ 
dotes of hymns and tracts, and hundreds of other publications 
that any bookseller can furnish will produce unexpected 




MEDITATION 


i8 5 


impressions upon the inmost heart. 

2d, Meditation, which used to be better understood 
and valued than it is in this Electrical Age. Just because 
the temptation is so strong to hurry meditation is to be 
more cultivated. Although Christian people do not place 
printed prayers into a revolving barrel to multiply devotions, 
they just as heartily believe that spirituality can be facil¬ 
itated, and readily experiment with the devices suggested 
by every religious Pascal, Leibnitz, or Babbage. Time is 
an element of success in many things, especially matters 
concerning character. 

“God’s plans, like lilies pure and white, unfold. 

We must not.tear the close-shut leaves apart; 

Time will reveal the calyxes of Gold.” 

It has taken six thousand years to make human nature 
what it is, with all its failings, so that God is patient in his 
educational processes. 

Paul fed the Corinthians on milk because they had not 
developed sufficiently to digest the strong meat he was so 
anxious to supply. But nowadays potted meats are rolled 
into the theological pantries of all churches and forced down 
the unwilling mouths of even babes! Full grown men in 
Christ Jesus originally required considerable time for devel¬ 
opment, but that was when three miles was a “Sabbath 
day’s journey.” At the present time saints are manufac¬ 
tured by lightning process, S0i that a convert from the slums 
of ignorance and vice to-clay is to-morrow in the pulpit 
“expounding” the deepest mysteries of scripture that 
angels vainly investigate! 

Meditation is not “thinking out” something with the 
eyes shut. It is the furthest remove from study or reason¬ 
ing. It is the closet, or “close,” in which we may shut 
ourselves, separated from the noise, and anxiety of social 
life. 

Aristotle named it as chief of human felicities; Theo- 
phylact termed it the gate to glory; Basil called it the 






PREACHING WITH POWER 


186 


treasury of all graces; Jerome claimed it as his paradise; 
and Gerson personified meditation as the nurse of prayer. 

Without this quiet self-communion Christians would 
remain ignorant of their condition. Until a vessel is placed 
in the naked isolation of a dry-dock the gathered barnacles 
would never be suspected. 

Meditating on a duty shows the wicked way within 
and points to the path everlasting. 

Meditation upon a promise beats out its holiest incense, 
distils its richest Attar, digs its purest gold, and extracts its 
sweetest honey. 

3d, Prayer for the preacher’s needs is manifestly 
indispensable and yet it is most likely to be omitted by the 
pressure of other duties. As shoemaker’s wives proverb¬ 
ially discover that their sole dependance for walking is upon 
their own cuticle, in like manner the minister will find him¬ 
self robbed by his faithfulness. 

Few pastors entirely neglect private prayer, but they 
are prone to either pray for others as usual, or else to pray 
for themselves too generally. 

Prayer to be “effectual,” as well as fervent, must be 
particular, pointed; an overwhelming sense of the need for 
one definite answer at a time, as scripturally illustrated in 
the case of Elijah praying for rain to cease, and then for 
rain to pour. Commonly such prayer must be offered in 
the same “closet” recommended for meditation, and 
directed into the ear of God alone. Family prayer does 
little good to the person “officiating,” every Christian to 
pray truly must do so “ in secret.” Deepest concerns of 
the heart, like the quiet depths of ocean, must be undis¬ 
turbed by the winds and billows on the surface of daily life. 

Biographies of the most successful Christians invariably 
reveal this practice of secret, personal, definite pleading 
with God, often by men who seemed to observers careless 
of the external forms of family or public prayer. 

4th, Baptism of the Spirit . All the incentives to 




BAPTISM IN THE SPIRIT 


iS 7 


piety mentioned thus far in this chapter prepare the heart 
for the reception of the Holy Ghost; but He never comes 
where he is not requested, and not then unless there is a 
certain preparation of heart: “ Howbeit that was not first 
which is spiritual, but that which is natural, and afterward 
that which is spiritual/’ As early as the V century Pela- 
gius taught “For us to be human beings is of God, but for 
us to be righteous is of ourselves.'’ And in our day 
Beecher said “Many men build as cathedrals are built, the 
part nearest earth thoroughly finished, but that part which 
soars toward heaven forever neglected.” 

If Jesus himself did not attempt his “ ministry ’’ with¬ 
out a special enduement of the Holy Ghost it must be 
supremely the duty of his followers. If he did not permit 
his disciples to rush into their ministry without this power 
from on high then it is doubly emphasized. 

Waiting for the Holy Spirit is the preparation for this 
Baptism. The very act of waiting—waiting too upon God 
—is salutary, and particularly needed in this day of nervous 
haste. Instead of there being “time wasted” how enor¬ 
mous was the gain at Pentecost consequent on the few days 
of patient waiting! 

Preachers often rush in where Apostles feared to tread 
they consider themselves amply fitted for their work, and 
still more foolish people endeavor to confirm their conceit. 
But while there can be no standard of mental and literary 
preparation, there is a standard of spiritual culture clearly 
defined in the New Testament, which is the very condition 
most disregarded. If it is granted that any time should be 
spent in any kind of preparation how can this which is 
scriptually authorized be omitted. 

Like the four winds the Holy Spirit moves unseen, yet 
the manifestation of power is evident whether in the gentlest 
breathing of a summer zephyr or in the mighty man-defying 
cyclone. Meteorologists display a humiliating ignorance 
about the action of storms, so that theologians may be 




PREACHING WITH POWER 


188 


excused for a lack of knowledge concerning the “laws” 
of the Spirits’ action. 

Perhaps most of the neglect of this doctrine of the 
Baptism of the Holy Spirit has resulted from this lack of 
scientific explanation. On the one hand there have been 
those who looked upon the Spirit as a machine, or a force 
to be used regardless of subjective conditions, as illustrated 
in Simon Magus. The other extreme is the mystical which 
makes it all God’s work independent of anything man can 
be or do. 

In the inner shrine of the human spirit everything is 
done beneath a vail not yet rent in twain; the projecting 
handles of the ark of the testimony may be outlined, and 
the tinkling bells upon the officiating High Priest assure us 
that God is present before the Mercy Seat:—yet none of 
these precious things can be seen. 

Church history contains abundant warnings against 
over-theorizing upon mysteries not yet revealed. In all 
ages the least spiritual of the “ clergy ” have been noted for 
their formal devotions, and Jesuitism, which is wholly 
political, began in a sincere imitation of Pentecost. But 
counterfeits are evidences of real value in the genuine. 

How then must men wait for the Spirit? Evidently 
in like manner as did the Apostles. 

Humility was the first element of their “ waiting.” 
As Jesus was about to ascend his disciples—who all along 
had privately counted on positions of honor in Messiah’s 
Kingdom—asked him whether he should establish that 
kingdom at once. His answer amounted to a humiliating 
rebuke when he said “It is not for you to know.” With 
this he left them, and their crestfallen hopes impelled them 
•to assemble in that private upper-room for prayer. 

Conceit in our own abilities, and even, like Peter, in 
our own sincerity, puts us psychologically out of reach of 
the Spirit. Indeed such conceit is virtually insulting to 
God, for it is always accompanied with a practical denial 



HUMBLE DEPENDENCE 


189 


of this “ Promise ot the Father.” Such ministers dare not 
deny the doctrine, but they either confine it to the time of 
the Apostles, in contradiction to the testimony of history, 
or else they issue a manifesto to the Spirit like this:—“ If 
thou wilt use my customary plans, and powers, then come, 
otherwise I shall do this work myself.” Is there any won¬ 
der that no Baptism with the Spirit is experienced? 

For God’s service, not for man’s pleasure the Holy 
Spirit is bestowed. Humility that makes a proud Saul ask 
“ What wilt thou have me to do,” is the prime essential to 
this Baptism. Water-baptism has served many a hypocrite, 
but Spirit-baptism never. On Pentecost Peter might have 
been tempted to exult over the 3,000 souls converted, had 
he not already passed through the valley of humiliation. 
Stephen, filled likewise with the Holy Ghost, received 3,000 
stones, with however the vision of Jesus added! John 
Baptist, full of the same Holy Ghost, had to see his popu¬ 
larity diminish until that greatest of Evangelists was 
forgotten in Machaerus. 

Preachers must therefore be truly willing to do or to 
suffer anything that the Spirit may require. He will make 
everyone say and do what is not pleasant, what will require 
great moral courage, and sometimes entail the loss of friends, 
honor, money, and life itself. Much that was carefully 
“prepared” will be omitted from the sermon under His 
guidance. Any preacher who expects selfish gain by this 
Baptism will never experience it—he will have “neither 
part nor lot in this matter.” God always resisteth the proud 
and giveth grace to the humble. 

Dependence upon God alone is the second element of 
this “ waiting.” Preachers must feel the absolute necessity 
of God’s assistance in their work: not a theoretical belief 
therein, but a real consciousness of need. Gideon’s Band 
of 300 separated to God was vastly stronger than the uncon¬ 
secrated thousands. Churches to-day rely upon their 
clockwork “ Revivals ” which are held upon those occasions 




190 


PREACHING WITH POWER 


when business, farming, or pleasure will least suffer. Here 
is little real reliance upon God. No experience could be 
more wholesome than the palpable failure of these spas¬ 
modic efforts. Pastors should teach their churches to look 
to God to send the increase, and not to set for him times 
and methods of their invention. When pastor and people 
turn their eyes heavenward, and ask the Spirit to guide, 
and convict, they will soon feel an utter hopelessness of all 
human means, which will lead them to confess their sins, 
bring in the tithes they have purloined, when God will open 
the windows of blessing. To be a Prince with God every 
Jacob must wrestle in a night of human helplessness. 

Prayer is the third element of this “ waiting ” for the 
Holy Spirit. Not prayer as usual, but specific, believing, 
earnest asking for this Baptism. God is more anxious to 
bestow the Spirit than men are to please their childien, 
nevertheless He is only bestowed upon “them that ask.” 
All preachers cannot yearn to be filled or they would ask 
and receive. 

It is necessary then to cultivate an “ear” for the 
“still, small voice” for only “he that hath an ear” can 
hear what the Spirit saith unto the churches. Little by 
little we become more conscious of this Guiding Presence 
within and find our prayers literally answered. 

A Call is the fourth element of this “ waiting.” The 
disciples in that Pentecostal Prayer-meeting had all been 
called to preach to the world. In a general way every 
believer is now' called to preach. But for the man who 
essays to stand in the pulpit and proclaim not only the 
Gospel to sinners but doctrines and duties to believers, a 
special, definite, conscious, personal call of God is essential. 
Of course this touches upon a theme of theological conten¬ 
tion; but it is also a focal point of power. As the evangelist 
Whittle has declared “If a man’s commission to preach 
comes from no higher source than the authority of his fellow- 
men, whatever may be their titles, his words can have no 
higher power.” 




tnitelliecfciili Sources of Power 


“Every mind was made for growth,for 
knowledge; and its nature is sinned 
against when it is doomed to ignorance.” 

Channing. 


“Through zeal knowledge is gotten, through 
lack of zeal knowledge is lost; let a man who 
knows this double path of gain and loss thus 
place himself that knowledge may grow.” 

Buddha. 


“ Father, I will not ask for wealth or fame, 
Though once they would have joyed my 
carnal sense: 

I shudder not to bear a bated name, 

Wanting all wealth, myself my sole defence. 
But give me, Lord, eyes to behold the truth ; 

A seeing sense that knows tli’eternal right; 
A heart with pity filled, and gentlest ruth; 

A manly faith that makes all darkness light: 
Give me the power to labor for mankind ; 

Make me the mouth of such as cannot speak ; 
Eyes let me be to groping men, and blind ; 

A conscience to the base; and to the weak 
Let me be hands and feet; and to the foolish, 
mind; 

And lead still further on such as thy King¬ 
dom seek.” Theodore Parker. 




BY THY WORDS 


*93 


CHAPTER X. 

ACCEPTABLE WORDS. 


Tjg^NOWLEDGE of the words of his mother-tongue 
* 32 * might appear a work of supererrogation to a preacher. 
But people are often unconscious of their limited command 
of language. Dr. Jno. A. Broadus very wittily said, 
“ One’s mother-tongue sometimes turns out to be his nurse’s 
tongue.” 

Because people understand words they foolishly imag¬ 
ine that they use them. It would surprise some educated 
preachers to have someone check off their vocabulary and 
show them how meager, inexpressive, and inelegant it 
really is. 

Communications proverbially affect manners, of speech 
as well as behavior. Daily association with unlettered folk, 
and the reading of “newspaper English,” insidiously 
influence one’s vocabulary unless systematic effort is devoted 
to its culture. 

It is easy to corrupt conversation and it is no difficult 
undertaking to acquire expressive utterance. Perpetual 
dictionary is the price of accuracy, but some guide is needed 
through its rnazes. 

Our composite English speech contains contributions 
from every human tongue, all of which are not required in 
the pulpit. Its chief elements are Saxon, Greek, and Latin, 
each of these having peculiarities of its own, adapted to 
particular uses. Greek derivations concern themselves 
mostly with scientific terms and ideas which the preacher 
is little tempted to use, so that the vocabulary of the pulpit 

14 





i 9 4 


PREACHING WITH POWER 


contains more Saxon and Latin than anything else. 

Latin words are the peculiar temptation of not only the 
educated who understand them, but of the illiterate preach¬ 
ers as well. Perhaps the reason for this is that Latin 
derivations “ sound big,” are very sonorus, general, abstract, 
may mean anything and therefore cover up a lack of study, 
and they give a scholarly air or tone to the sermon. 

Nevertheless classical words are needed, because such 
ideas must occasionally come into every sermon. But as a 
rule these Latin words should be avoided and then their 
effect when employed will be much enhanced. 

Saxon derivatives are manifestly the mother-words of 
English, and mother-like they convey the dearest thoughts 
of home, and life, and sympathy, together with ideas 
belonging to business and society. Theory requires the 
Classical but practice is dumb without the Saxon. Theology 
must be expressed in Latin words but Religion speaks 
through the mouths of our true ancestors. Paul’s Epistles 
therefore abound in Classical derivatives while the Psalms 
are almost exclusively Saxon. Someone has well said 
“ There is thunder in a Saxon word but only sheet-lightning 
in the Latin.” 

Shakespeare, Pilgrim’s Progress, Robinson Crusoe, and 
the most loved poems contain over 90 per cent, of Saxon 
words, but the English Bible uses a vocabulary almost 
exclusively Saxon. 

What better model could there be for the preacher who 
seeks “ acceptable words ” for the pulpit? In the last three 
hundred years many Bible words have become forgotten 
and a few changed their meaning. 

About one thousand of the most suitable words have 
been gathered from the Bible which will give any preacher 
a sufficient vocabulary, and one that will improve his own 
thinking while it carries his message much more directly 
and powerfully. 

Every day one or more words from this list should be 



ACCEPTABLE WORDS. 


J 95 


employed in conversation, whether they come in naturally 
or not, just to get the tongue accustomed to them, and then 
the endeavor made to introduce them into the next Sermon, 
and so on, from day to day until the entire vocabulary has 
been used. Many of these words will be familiar, but that 
should not excuse from making use of them by way of spe¬ 
cial practice. Years of pains-taking might be required for 
a mastery of this Biblical Vocabulary but it would be time 
remarkably well spent. 



A SCRIPTURAL 

VOCABULARY. 


ABASE 

aloof 

assign 

banded 

abate 

aloud 

assist 

to bar 

abhor 

amazement 

assurance 

barbarcus 

abide 

ambushment 

assuredly 

he bare 

object 

amends 

assuage 

base 

abode 

amiable 

astonished 

bason 

abominable 

amiss 

astray 

to bay 

abstain 

ancestors 

asunder 

beacon 

acquaint 

angered 

athirst 

beast 

acquit 

anguish 

attain 

beaten 

addicted 

apace 

attire 

beautify 

administer 

appease 

attributed 

beckon 

admire 

appertain 

austere 

becoming 

admonish 

approve 

avail 

bed-chamber 

adorn 

aright 

avenge 

bedstead 

advisement 

arise 

averse 

befallen 

affirm 

to arm 

avouch 

befell 

afflict 

array 

avoid 

beforehand 

affrighted 

arrogant 

awe 

beforetime 

afoot 

artificer 

BABE 

begat 

aforehand 

ascend 

backbiter 

beginnings 

aforetime 

ascribe 

bade 

beguile 

afraid 

assault 

baken 

behalf 

afresh 

assemble 

balances 

behaviour 

alarm 

assembly 

balancings 

beholdest 

allowance 

assent 

balm 

behove 



196 

PREACHING 

belie 

blotted 

belongeth 

blown 

beloved 

blunt 

benefactor 

blush 

bereave 

bodily 

beseech 

boisterous 

beset 

to bolster 

besom 

bondage 

bestead 

bond-service 

bestir 

booth 

bestow 

booty 

betake 

borne 

bethink 

borrower 

betimes 

bosses 

betray 

bottomless 

betroth 

bounty 

bettered 

bountiful 

betwixt 

bowed down 

bewail 

brandish 

beware 

bravery 

bibber 

brawler 

bidden 

to breathe 

bide 

breed 

bier 

brethren 

billows 

brink 

bitterly 

broidered 

blackish 

to brood 

blameless 

broth 

blast 

brotherhood 

bleating 

brotherly 

blemish 

to bring low 

blessedness 

bring to pass 

blinded 

to bruise 

bloomed 

brutish 

blossomed 

to bud 

to blot out 

buffeted 


WITH POWER 


builded 

guest-chamber 

buildings 

champion 

bullock 

to chance 

burden 

channel 

burdensome 

chargeable 

burnish 

to charm 

by-way 

charmed 

by-word 

charmer 

CALAMITY 

chaste 

caldron 

chasten 

a calling 

chastise 

calm 

chastisement 

captive 

to cheer 

take captive 

cheerfulness 

captivity 

cherish 

carefulness 

cherub 

carelessly 

chide 

casement 

chiefly 

castaway 

with child 

cast down 

childless 

cast up 

choler 

cause 

choleric 

plead cause 

churl 

without cause 

ceiled 

causeway 

circuit 

causeless 

circumspectly 

cease 

cleanse 

celebrate 

cleft 

celestial 

cluster 

censer 

coasts 

censure 

cogitation 

ceremony 

comeliness 

certainty 

comely 

certify 

to comfort 

to chafe 

comfortless 

chamber 

commend 









SCRIPTURAL WORDS 


*97 


commendation 

to covet 

commodious 

to cow 

commonwealth 

craft 

commonly 

craftness 

communicate 

crafty 

a compact 

craftsmen 

compacted 

crag 

to company 

to crash 

companions 

crave 

to compass 

creature 

compassion 

cripple 

to compound 

to crop 

conform 

crossway 

congeal 

cross-road 

consolation 

to crown 

to consort 

cruel 

constraint 

crumb 

to contemn 

cruse 

contentious 

crystal 

contrariwise 

cumber 

conversant 

cumbrance 

convocation 

cunningly 

corpulent 

curdled 

corrupt 

curiously 

costly 

current 

costliness 

custody 

cottage 

custom 

couch 

DAILY 

to couch 

dainty 

to counsel 

dainties 

to countenance 

dale 

countervail 

damage 

countryman 

damsel 

courteous 

dandle 

to covenant 

to dare 

covert 

darken 


darkly 

deliverance 

darling 

delusion 

to dart 

demonstration 

dash 

denounce 

dawn 

departure 

day-spring 

depose 

day-star 

deprive 

deadly 

deputed 

deadness 

deputy 

to deal 

deride 

deals 

derision 

dealing 

descry 

dearth 

to desert 

debase 

deserve 

to debate 

desire 

decease 

desirous 

deceiver 

desolate 

decently 

desolation 

to deck 

desperately 

to decline 

despite 

decrease 

despitefully 

decree 

destitute 

deem 

detain 

the deep 

determinate 

defame 

detest 

defer 

detestable 

defy 

device 

defile 

devise 

defraud 

devote 

degenerate 

devoted 

delectable 

devour 

delicacy 

devout 

delicately 

dial 

delicious 

differ 

delights 

differences 

delightsome 

difficult 




198 preaching with power 


diligence 

eldest 

diligent 

emboldened 

dim 

encamped 

diminish 

endanger 

dine 

endow 

disallow 

endued 

disannul 

engrafted 

discern 

enjoin 

discerner 

enrich 

disciple 

ensnare 

discipline 

ensue 

disclose 

entangle 

discomfiture 

environ 

discreetly 

errand 

disdain 

eschew 

disfigure 

espied 

to disguise 

espouse 

disperse 

espousal 

display 

esteem 

displeasure 

estranged 

disposed 

eventide 

dispossess 

evermore 

to dispute 

evidences 

disquiet 

exaction 

dissemble 

exactors 

dissention 

exalt 

dissimulation 

excel 

divers 

execration 

doleful 

execute 

dominion 

exempt 

dote 

expedient 

doubtless 

expel 

dungeon 

expire 

dwelling 

exploits 

an EARNEST 

expound 

elder 

expressly 


extinct 

to ferret 

extol 

fervently 

extortioner 

fetch 

extremity 

fetters 

eye-service 

few 

eye-witness 

not a few 

to eye 

fidelity 

to FACE 

fierce 

face-to-face 

fiery 

factions 

in a figure 

fain 

figured 

fainthearted 

filthiness 

faithful 

fine 

faithless 

a finer 

fallow 

fining 

falsify 

finisher 

familiars 

firebrand 

famish 

firstling 

famous 

fitly 

to fare 

flakes 

farewell 

flanks 

to fashion 

flash 

to fathom 

flay 

fatlings 

flee 

fatted 

fleshly 

faultless 

flinty 

faulty 

floods 

favoured 

foal 

feathered 

foaming 

fee 

fodder 

feebleness 

foes 

feign 

folden 

feignedly 

folk 

fellow-helper 

folly 

fellowship 

foot-breadth 

fens 

footed 









POWERFUL 

WORDS 

199 

footsteps 

to gender 

wise-hearted 

loins 

forasmuch 

gladness 

INHABIT 

loosen 

forbear 

glean 

inhabitant 

to lop 

forbid 

glistering 

inheritance 

lot 

forecast 

glitter 

JANGLING 

loathe 

forefathers 

glorious 

journey 

lowly 

forefront 

to glory 

journeyings 

lowliness 

foreknow 

gnash 

joyous 

lukewarm 

forepart 

godward 

KINDRED 

lucre 

farests 

goodly 

kine 

lurk 

foretell 

goodliness 

kinsfolk 

lusty 

forewarn 

gorgeous 

kinsman &c 

MADMAN 

forsake 

graciously 

LACK 

madness 

forswear 

graven 

lad 

magnify 

forthwith 

greet 

laden 

maid 

fortify 

grievous 

lament 

maiden 

fortress 

guest-chamber 

lamentable 

maimed 

forwardness 

guile 

landmark 

malefactor 

to foul 

HABITATION 

languish 

malice 

foundations 

habitable 

largeness 

malignity 

founder 

to hail 

lavish 

man-servant 

fountain 

hallow 

lean 

manslayer 

fourfold 

to halt 

lean-fleshed 

manifold 

foursquare 

at hand 

leaven 

mankind 

fourscore 

handbreadth 

leeks 

mariner 

fowls 

handmaid 

legion 

mart 

fowler 

handwriting 

lesser 

marvel 

fragments 

haply 

lewd 

marvellous 

frail 

happy 

like-minded 

mastery 

friendship 

haughty 

to liken 

meadow 

to further 

haven 

likeness 

meddle 

furthermore 

havoc 

likewise 

melody 

GAINSAY 

heal 

lineage 

memorial 

garments 

hearken 

lion-like 

merry 

to garner 

faint-hearted 

lofty 

merrily 

garnish 

tender-hearted 

loftiness 

mid-day 


200 

PREACHING 

mincing 

overpast 

mindful 

overplus 

mire 

overshadow 

mirth 

oversight 

mischievous 

overspread 

mock 

overturn 

moisture 

overwhelm 

mollify 

PACIFY 

molten 

palsy 

morrow 

partaker 

morsel 

pathway 

mortal 

penury 

murmur 

peradventure 

to muse 

perilous 

NARROWLY 

perish 

nativity 

pernicious 

negligent 

perplexity 

neighbor 

pertain 

nethermost 

perverse 

newly 

pestilent 

nigh 

physician 

noontide 

piety 

nourish 

pilgrimage 

nourishment 

pit 

novice 

pitiful 

nurture 

platter 

OFFENCE 

plead 

offspring 

plenteous 

oft 

plentiful 

oftentimes 

pollution 

openly 

ponder 

outcast 

posterity 

out-goings 

pottage 

outstretched 

portray 

outwent 

prance 

overmuch 

pre-eminent 


k T ITlI POWER 


premeditate 

renew 

presume 

renounce 

pretence 

repay 

to profane 

replenish 

progenitors 

reproach 

prognosticate 

reputed 

provocation 

requite 

prudent 

residue 

purloin 

respite 

pursuit 

restitution 

QUAKE 

retire 

quicken 

riddance 

to quiver 

rigor 

RAGE 

ringleader 

to rail 

riotous 

raiment 

rites 

rashly 

ruddy 

ravening 

rudiments 

ravenous 

to rue 

ravishing 

to ruin 

reaper 

rumour 

rebuke 

SAFE-GUAI 

recall 

salutation 

reckon 

salute 

recompence 

sandals 

reconcile 

satiate 

to record 

scent 

recount 

sea-faring 

redound 

a seer 

refrain 

seldom 

refresh 

self-same 

refuge 

sepulchre 

refuse 

servile 

rehearse 

servitude 

remedy 

shambles 

remorse 

shipping 






FOR DAILY PRACTICE 


201 


shrine 

supplant 

thither 

undefiled 

shroud 

suppliant 

thitherward 

unfeigned 

similitude 

supreme 

thongs 

unloose 

sincere 

surety 

threaten 

unmindful 

singleness 

surfeit 

threefold 

unsavoury 

situate 

surmise 

threshold 

unspotted 

slayer 

surplus 

thrice 

untimely 

sleight 

swerve 

throng 

untoward 

slothful 

swift 

tingle 

unwittingly 

sluggard 

swoon 

tinkle 

upbraid 

sluices 

symphony 

token 

usurp 

slumber 

TALE-BEARER 

tolerable 

to utter 

smite 

tarry 

torch 

utterly 

sojourn 

taskmaster 

tortoise 

uttermost 

solace 

tatter 

totter 

VAIN-GLOl 

solemnity 

tempestuous 

traffic 

vainly 

solitary 

temporal 

trample 

valiant 

sparingly 

to tend 

tranquillity 

variance 

sparkle 

tender 

traversing 

vaunt 

spicery 

tender-hearted 

treacherous 

vehement 

spokesman 

terraced 

tread 

vehemently 

stature 

terrestrial 

treasure 

venerable 

stealth 

testator 

treasure-house 

vengeance 

steadfast 

testify 

to trespass 

venom 

storehouse 

testimony 

troublous 

venture 

stout-hearted 

thankworthy 

truce 

verify 

straightway 

thence 

tumult 

verity 

stricken 

thenceforth 

tutor 

vestments 

strife 

thereabout 

twig 

vesture 

stripling 

thereon 

two-fold 

vexation 

succour 

thereout UNACCUSTOMED 

to vex 

suffice 

thereto 

unadvisedly 

victuals 

sumptuously 

thereunto 

unawares 

to view 

to sunder 

thereupon 

unblameable 

vigilant 

superscription 

therewith 

uncomely 

vigour 

to sup 

thicket 

unction 

vintage 



202 


PREACHING WITH POWER 


violate 

water-springs 

wholesome 

worthily 

violet 

wavering 

whomsoever 

wrangling 

viper 

to wax 

whosoever 

wrath 

virgin 

wayfaring 

wideness 

wrathful 

vocation 

way-marks 

wiles 

wreathen 

void 

weapons 

anywise 

to wrest 

to VOW' 

weariness 

withdraw’ 

wretched 

voyage 

weighty 

withstand 

wrinkle 

WAFER 

welfare 

wittingly 

wrought 

wail 

w r ell-spring 

wizard 

wroughtest 

wallow 

w'hence 

woe 

YEARN 

to wanton 

whensoever 

woeful 

yesternight 

ware 

whereabouts 

wondrous 

yokefellow 

wares 

whereto 

wondrously 

yonder 

warfare 

wherewith 

was wont 

youth 

watchful 

wherewithal 

woof 

youthful 

water-brooks 

whirl 

workfellow 

ZEAL 

water-course 

whither 

worth 

zealous 

water-flood 

w'hithersoever 

worthy 

zealously 





HOW TIIINKEST THOU? 


203 


CHAPTER XL 

THOUGHT CULTURE. 


Tiw ANGUAGE is an exponent of thought whose symbols 
' ' ' : 1 consist of words. “Thy speech bewrayeth thee” 
expresses a philological truth like that other deep saying of 
Scripture “ By thy words shalt thou be justified, and by 
thy words shalt thou.be condemned.” Even Confucius 
was keen enough to perceive that “ Words are the voice of 
the heart;” or as formulated less poetically by Addison in 
the Spectator, “ Words are the transcript of those ideas 
which are in the mind of man.” 

Word Culture then is thought-culture. Instead of 
using the dictionary simply to be understood, like travelers 
in a foreign land, the preacher must look upon each word 
as a tiny treasure-box of precious thought. It should be 
studied carefully until the combination is acquired which 
opens to reveal its innermost ideas. 

A blunder most common amongst the educated who 
really know better, regards the letter more important than 
the spirit. But the spirit of language is its life. “While 
I was musing the fire burned” say the scientifically exact 
scriptures. 

Talleraud, or some representative of a superficial age 
and an empirical philosophy, said that language was 
intended to conceal thought. English scholars might not 
accept that mot who nevertheless as greatly misapprehend 
the nature of verbal expression. It frequently takes years 
to open the eyes of educated preachers to facts that are 
axiomatic to the rest. Consequently the sermons of such 





204 


PREACHING WITH POWER 


apprentices abound in words; thoughts dwarfed and 
deformed weighted down with rhetorical adornments; wit, 
rhythm, antitheses, and especially artificial sentences called 
“periods” make up for doctrine, argument, and power. 
A false taste for these weaknesses selects literary models of 
the same character, and eschews what is simple, direct, 
true, and powerful. Experience uncovers the error, but 
often when habits have been so fixed that no improvement 
is possible. Mere “Rhetoric” is like those artistically 
arranged bones in the Roman Catacombs, whereas Lan¬ 
guage should be living thoughts, grouped perhaps, but 
acting spontaneously from their living soul within. 

Words Contain Thoughts —whether so employed or 
not. Just as some foreign word, say Chinese, whose 
meaning is unknown, might be tossed about like a shuttle¬ 
cock, so heirlooms of the rich legacy of our vernacular are 
used ignorantly as the mere playthings of conversation. 
A college-mate owned a watch that had been long in the 
family but was abused until it ceased to run. When taken 
apart and put in order it was found to be an excellent time¬ 
piece with a tiny music-box concealed to strike the quarters. 
It would likewise astonish any pastor who has used his 
dictionary only to discover “ meanings,” to take each word 
to pieces, examine its innermost design, and discover the 
wealth of beauty it has brought to him from a forgotten 
ancestry. 

Ordinarily men think in words, and therefore the lim¬ 
its of their thinking must be bounded by their verbal 
knowledge. Here again the same cause of self-deception 
mentioned in the previous chapter has to be avoided. 
Words employed by others in voice or print are understood 
because of the “ context,” or other accompanying expla¬ 
nations. But in the pulpit all of the words used proceed 
from present knowledge or ignorance—an opposite exercise 
of language and the most necessary to cultivate. 

Our Own Words then affect our thinking, not those 




THOUGHTS PRECEDE WORDS 


205 


we read or hear. Every word thoroughly understood opens 
up new thought-cells, so to speak, in the brain, as a con¬ 
sumptive’s lung may be opened up and healed. The 
previous Chapter provided the words, but the dictionary 
and common-sense must extract their thoughts. 

Every good dictionary gives the genealogy of words ; 
what ancient family of languages they sprang from, and 
what alliances were made in their ancestry; all of which 
is essential to a possession of their family treasures. Books 
of Synonymes, Brewer’s Phrase & Fable, and many other 
works will prove more practically helpful than a whole 
“ education ” is to some. 

The mind must be trained to unlock every word, enter, 
examine it critically from the inside, and keep the key so 
as to have free access at all times. No cathedral window 
looks so different outside and inside as the humblest word 
so regarded. 

Literary tyros look upon language from the exterior 
and their work is what cultured Hamlet superciliously 
termed “Words, words;” masters ever enter the inner 
shrine of speech and there burn the incense of votive 
thought. 

Thoughts precede Words. Disraeli declares “ There 
is an Art of Thinking,” which modern Psychology is 
beginning to formulate. Until recently it was supposed 
that thoughts were inseparable from words: but the discov¬ 
eries of brain-centers has proved conclusively that thought 
is independent of and precedes expression, though they are 
practically simultaneous. 

Pedantry, bombast, and over-wrought “ rhetoric ” have 
here the explanation of their weakness, since they depend 
upon words instead of thoughts, using language improperly 
which acts injuriously upon the brain. Really such a per¬ 
version of speech amounts to hypocrisy because it is an 
intentional exaltation of appearance above reality, a greater 
regard for effect than truth, for reputation than character. 




206 


PREACHIXG WITH POWER 


Which Shakespeare ridiculed by saying “What a spend¬ 
thrift is he of his tongue,” and called forth this more 
dignified irony of Ovid “The workmanship surpassed the 
materials. 

Perhaps the chief cause of this reprehensible habit is 
a strange desire to please the more literary hearers. A very 
limited experience should expose the absurdity of this prac¬ 
tice.. People of judgment incline to simplicity of language 
(which demands depth of thought) in exact proportion to 
their true scholarship, and they are least pleased with those 
very means employed by the “ rhetorician ” for their 
approval. 

“What was said of Lyman Beecher, “ He preaches so 
simply that you feel you could have said it all yourself,” is 
a universal characteristic of scholarship. Simplicity and 
thought are the Damon and Pythias of expression. When 
words are the prime essential they will emphasize their 
presence; but when thought is the object its words will 
modestly retire. 

Scripture contains the best illustrations of thought 
happily married to speech. In it we see at once the sim¬ 
plest language and the profoundest ideas. When will 
Preachers learn this elementary lesson? the veriest alphabet 
of preaching-power! 

Thoughts must Select Words. Instead of using 
words because they may convey a certain meaning, or 
because they are familiar, or because they sound well, the 
preacher who desires to wield the power of speech must 
compel himself to select words entirely by their thoughts. 
Of course the knowledge or ignorance of the hearer must 
be regarded, though even then an unknown word correctly 
used may reveal its exact meaning to the most unlettered. 
Words are carelessly made use of in ordinary conversation 
because shallow thinking suffices for the street, and often 
for the parlor. In the pulpit, ideas of the deepest signifi¬ 
cance must be displayed for which the ordinary vocabulary 






THOUGHT. TREASURES 


of society will not suffice. Gossip, “small-talk,” and even 
the language of trade, require so slight linguistic ability 
that one may learn this much of any foreign language in a 
week, who would not pretend to preach a sermon on so 
limited a capital. Yet thousands are struggling in this very 
attempt and wonder why preaching is so ineffective and 
withal so difficult! 

Knowledge therefore of doctrines is not sufficient but 
there must be also knowledge of the words employed, 
whether few or many; which is Thought Culture. 

A vocabulary must be like an immense orchestra in 
which each word, like every instrument, has been inde¬ 
pendently studied to ascertain its peculiar powers and 
limitations of expression, and a mastery gained over it that 
places its most beautiful and powerful capabilities at instant 
disposal. If an Oratorio were to be rendered by performers 
who knew no difference between violin and viola, oboe and 
clarinet, piccolo and flute, trombone and tuba, and whose 
skill depended on “instinct” gained from watching others 
play, with perhaps a little “tooting” in fun, the condi¬ 
tions would be precisely what is seen so commonly in the 
pulpit with regard to language. 

Words are Not Identical although some words have 
been so corrupted that practically they now mean the same. 
Whenever many words convey a single meaning it is a 
symptom of impoverished brain. Since we are limited in 
our thinking to the powers of expression we command 
every single word mastered opens up additional thought- 
cells in the brain. But not the words we think we know, 
only those that we can prove to know thus enlarge our abil¬ 
ities and become elements of real power. 

The brain is so constituted that it adapts itself to new 
circumstances. Every item of information affects the brain, 
and any new vessel of expression will soon find a cargo. 
Instead of word-study being childish it is therefore most 
judicious and necessary. The dictionary is the dockyard, 




208 


PREACHING WITH POWER 


not the toy shop, from which may be obtained day after day 
flotillas that have served the world’s greatest thinkers and 
will endure for future centuries. 

Every Word needs Study. As its spelling has been 
mastered just so must its meaning be acquired. Incorrect 
spelling may serve limited purposes, as indefinite notions of 
words often accompany sincere efforts : but there is far 
more need for the meaning than for the spelling of a word 
being mastered by the preacher whose language is for the 
ear rather than the eye. Any man who strives to spell and 
pronounce correctly is self-pledged to think correctly in his 
use of words. 

A few minutes daily will accomplish this if devoted to 
the comparison of words with frequent reference to diction¬ 
aries and other books. Any person unaccustomed to such 
study will at first find it burdensome, but soon a new delight 
will come until nothing could supplant the habit. 

The exercise consists in discovering the precise meaning 
of each word, not hastily supposing that this meaning is 
already familiar. So many words are used figuratively and 
technically that their true meaning is nearly obliterated ; 
while we may not always reinstate such words yet an exact 
knowledge of them makes our own thought-images more 
distinct, and our technical notions more correct. 

Dictionaries have perverted the linguistic habits of the 
public by arranging words alphabetically instead of accord¬ 
ing to their meanings. 

Thought Culture therefore calls for a good habit to 
offset this tendency. In making use of the method suggested 
below, the Outline, and all the words in Italics , should be 
reviewed thoughtfully every day, until the mind learns to 
think thoughts before it examines words. 

For suggestion only, and purpogely left meager, the first 
division has had these type-words discriminated, that the 
shades and progressiveness of their thoughts might be out¬ 
lined. After such a fashion, though more thoroughly, every 



AN OUTLINE OF THOUGHT 


209 


type-word should be studied before its accompanying words 
are considered. For until the exact thought intended is clear 
to the mind mental training is not possible. 

Every type-word (printed in Italics ) is followed by other 
words of a similar or opposite meaning. These words are 
not arranged in any order, but serve as suggestions of the 
way to study miscellaneous words as called up by the brain. 
All of these practice-words should be separately investigated 
and compared: their primitive meanings, and most suitable 
usage discovered until the value of each word will be apparent. 

THOUGHTS ORIGINATED INTERNALLY. 

First, By the Intellect. 

I Thought Itself. 

1, Preparatory Mental Action. 

2, Mental Action in Progress. 

3, Ideas Contemplated. 

4, Thought Resulting from these Processes. 

II The Expression of Thought. 

Second, By the Sensibilities. 

I General Sensibilities. 

1, Concerning Reputation. 

2, Concerning Taste. 

3, Prospective Sensibilities. 

4 , Momentary Sensibilities. 

II Social Sensibilities. 

1, Of a Selfish Tendency. 

2, Of an Unselfish Tendency. 

III Ethical Sensibilities. 

1, Relating to Character. 

2, Relating to Obligation. 

IV Religious Sensibilities. 

Third, By the Will. 

I Acting by Itself. 

II Acting with Others. 


15 



210 


PREACHING WITH POWER 


THOUGHTS ORIGINATED EXTERNALLY. 

First, By Matter. 

I Organic, or Living. 

1, Concerning Life Itself. 

2, Concerning Sensations. 

II Inorganic, or Without Life. 

1, Fluids. 

2, Solids. 

Second, By Space. 

I General Notions of Space. 

II Space Outlined. 

III Space Limited. 

IV Space Traversed. 

Third, By Abstract Ideas. 

Being, Relationship, Quantity, Number, Order, Change, 
Cause, Time. 

LIST OF WORDS FOR THOUGHT-CULTURE. 

THOUGHTS ORIGINATED INTERNALLY. 

First, By the Intellect. 

I. THOUGHT ITSELF. 

Preparatory Mental Action. 

Curiosity [something soon to be thought about but not 
yet known] Inquisitive, interested, suspense, stare, pry ; and 
the opposite ideas, Indifferent, impassive, etc. 

Attention [a more definite expectation] Heed, regard, 
care, mindful, watchful, scan, scrutiny, absorbed ; and the 
opposite ideas, Preoccupied, engrossed, dreamy, confused, 
perplexed, distracted, etc. 

Inquiry [a definite idea but questions are needed about 
details] Question, investigate, study, sift, challenge, cross- 
examine, catechise, probe, trace, agitate, unearth, recon¬ 
noitre ; and the opposite notions, Answer, retort, rejoinder, 
rebuttal, solution, etc. 

Cotnparison [what has been learned is now placed 
alongside other ideas.] Collate, contrast, confront, identify, 




THINKING WITH POWER 


21 I 


Mental Action in Progress. 

Expectation [some notion of what is about to be consid¬ 
ered] Anticipation, prospect, vista, foresight, sanguine, hope 
calculation, hypothesis, impending ; and the opposite ideas, 
Unaware, surprise, shock, blow, stun, exceptional, disap¬ 
pointed, etc. 

Imagination [painting the unknown details by the hand 
of fancy] Originality, inspiration, conceit, dream, reverie, 
romance, chimera, rhapsody, vagary, illusion, fabricate, 
improvise, coin, etc. 

Idea [the expected details are here filled in by facts, 
not fancies.] Notion, perception, apprehension, conception, 
impression, theory, point-of-view, matter, topic, theme, etc. 

Thought [a related group of these ideas whether sup¬ 
plied by fact or fancy] Image, notion, sentiment, etc. 

Reasoning [comparing various groups of related ideas] 
Analysis, synthesis, logic, debate, polemics, discussion; and 
the opposite notions, Intuition, presentiment, perversion, 
evasion, fallacy, quibble, specious, groundless, etc. 

Memory [thoughts not present are pictuied, not by guess 
but knowledge] Reflect, repeat, ruminate, reminder, retro¬ 
spection, indellible ; and the opposites, such as Oblivion, 
etc. 

The Contemplation of Ideas. 

Supposition [Ideas that are not yet known] Assume, 
guess, conjecture, speculate, suspect, divine, assume, pro¬ 
pound, postulate, etc. 

Possibility [Ideas whose various limits are known] Con¬ 
ceivable, practicable, perhaps, compatible, potentiality, and 
the opposites, Unreasonable, incredible, visionary, absurd, 
hopeless, etc. 

Probability [Ideas whose tendencies are discovered] 
Plausible, reasonable, credible, color, semblance, likelihood ; 
and opposites, like Unfavorable, rare, etc. 

Certainty [Ideas that are fully known] Positive, trust¬ 
worthy, infallible, official, assurance, inevitable, unqualified, 



212 


PREACHING WITH POWER 


decide ; and opposites, like Doubt, uncertainty, ambiguous, 
precarious, maze, vague, vacillate, etc. 

Thought Resulting from these Processes. 

. Assent [somewhat indifferent] Admit, grant, concur, 
approve, avow, acquiesce, ratify, unanimity ; and the oppo¬ 
sites, like Differ, demur, protest, repudiate, recant, schism, 
etc. 

Belief [take a personal interest] Credence, confidence, 
trust, faith, rely, depend, presume, opine, deem, warrant ; 
and opposites, like Doubt, scruple, skeptical, incredulous, 
suspect, etc. 

Knowledge [independent reasons, beyond personal in¬ 
terest] Insight, glimpse, recognize, perceive, familiar, judge, 
science, proficiency, erudition, skill, experience; and oppo^ 
sites, like Ignorance, smattering, shallow, affectation, etc. 

Discovery [suddenly stumble upon the object of search] 
Detect, trace, fathom, educe, clue, solve, unearth, ferret, 
elicit; and opposites, Conjecture, assume, bias, hobby, 
blunder, partial, conceited, credulous, etc. 

II. THE EXPRESSION OF THOUGHT. 

Literal , plain, unvarnished, simple; or the opposite, 
Figurative, metaphorical, trope, imagery, typify, parabolic, 
allude, adumbrate, etc. 

Publication , herald, advertise, blazon, promulgate, 
report, divulge, transpire, betray, avow, reveal, unmask ; and 
the opposites, Conceal, taciturn, mystery, etc. 

Information , account, tell, instruct, hint, cue, insinuate, 
advise, prompt, coach; and the opposites, Screen, disguise, 
smother, hoodwink, reticence, etc. 

Affirmation , allege, predicate, aver, depose, avouch 
contend ; and the opposites, Deny, repudiate, rebut, disown, 
retract, abjure, abnegation, etc. 

Veracity , probity, guileless, trustworthy, ingenuous, 
frank, artless, sincere, candor, fidelity; and their opposites, 
Guile, duplicity, quibble, equivocate, plausible, cant, quack, 
Jesuitism, simulation, etc. 



PRACTICE IN THINKING 


2I 3 


Second, By the Sensibilities. 

I GENERAL SENSIBILITIES. 

Concerning Reputation. 

Repute , glory, honor, distinction, fame, notoiiety, 
celebrity, popularity, eminence; and, Disrepute, debase, 
abject, obloquy, opprobrium, ignominy, stigma, slur, vilify, 
eclipse, etc. 

Boasting , exult, elated, jubilant, crow, vaunt, bluster, 
swagger; and, Modest, bashful, reserved, diffident, shy, 
coy, unostentatious, demure, etc. 

Pride , conceit, egotist, prig, pert, cox-comb, imperious, 
consequential, supercilious, strut, stately, dignity, haughty; 
and Humility, meek, lowly, dumb-foundered, downcast, 
crestfallen, confused, etc. 

Concerning Taste. 

Ridicule , derision, banter, chaff, badinage, butt, dupe, 
irony, travestry, satire, caricature, mockery, scoff, disre¬ 
spect, derision, etc. 

Fashion , style, vogue, custom, conventional, punctil¬ 
ious, decorum, demeanor, breeding, polished; and, Odd, 
queer, absurd, droll, extravagant, fantastic, eccentric, gro¬ 
tesque, etc. 

Taste , aesthetics, connoisseur, artistic, dainty, classic, 
unaffected, chaste, refined, culture; and Vulgar, coarse, 
gross, rude, awkward, shocking, uncouth, indecorous, 
slang, gaudy, tinsel, snob, slattern, barbarous, etc. 

Beauty , elegant, grace, handsome, comely, shapely, 
superb, becoming, inviting; and, Ugly, deformed, blemish, 
homely, hideous, etc. 

Prospective Sensibilities. 

Indifference , cold, apathy, reluctance, neutral, listless, 
lukewarm, satiated, fulsome, loathe; and, Eager, longing, 
mania, votary, devotee, avidity, zeal, relish, etc. 

Caution , prudent, politic, guarded, shy, chary, vigi¬ 
lant, discreet; and, Rash, impetuous, presumption, temerity, 
etc. 



214 


PREACHING WITH. POWER 


Hope, enthusiasm, optimistic, elated, buoyant, auspi¬ 
cious, trust, reliance; and Despair, forlorn, despond, 
pessimist, dejected, etc. 

Momentary Sensibilities. 

Regret , deplore, bewail, rue, mortified, lament, repine; 
blue, chafe, etc. 

Weariness , lassitude, fatigue, irksome, tedious, monot¬ 
ony ; and, Entertained, recreation, solace, diversion, fun, 
enlivened, etc. 

Pain, ache, smart, sore, trouble, fret, grief, sorrow, 
distress, pang, agony, torture, wince, chafe, sink, etc. 

Pleasure , enjoyment, rapture, felicity, exstacy, bliss, 
glad, gratified, satisfied, ravished, etc. • 

Contentment, peace, serene, resigned, reconciled, com¬ 
placent; and, Blue, glum, sour, grumble, critical, restless, 
exacting, etc. 

II SOCIAL SENSIBILITIES. 

Of a Selfish Tendency. 

Envy, covet, rivalry, invidious, etc. 

Jealousy , suspicion, jaundiced, etc. 

Revenge , retaliate, vindicate, rankle; and, Pardon, 
condone, excuse, conciliate, etc. 

Courtesy , polite, affable, urbanity, suavity, amiable, 
gallant; and, Boor, vulgar, saucy, impudent, etc. 

Friendship, hearty, cordial, familiar, sympathy, par¬ 
tial, crony, partizan; and, Foe, opponent, hostile, cool, 
alienated, estranged, etc. 

Gratitude , obligation, acknowledge, beholden, thank¬ 
ful, etc. 

Love, fondness, regard, admire, tender, infatuated, 
cherish, fascinate, dote, enamor, charm ; and, Hate, detest, 
aversion, animosity, grudge, pique, estranged, etc. 

Of an Unselfish Tendency. 

Pity, compassion, forbearance, clemency, lenient, 
relent; and, Harsh, cruel, pitiless, inexorable, etc. 

Benevolence, charity, indulgent, kind, considerate, 




VALUABLE DISTINCTIONS 


2I 5 


unselfish; and, Caustic, surly, malice, uncharitable, perse¬ 
cute, etc. 

Philanthropy , humane, generous, patriotic, public- 
spirited, cosmopolitan; and, Morose, cynical, egotistic, etc. 

Ill ETHICAL SENSIBILITIES. 

Relating to Character. 

Selfishness , egotism, mean, illiberal; and, Noble, gen¬ 
erous, magnanimous, etc. 

Innocence , spotless, guiltless, harmless, pure, irre¬ 
proachable; and, guilty, culpable, criminal, blemish, lapse, 
indiscretion, etc. 

Virtue , integrity, rectitude, exemplary, sterling, merit; 
and, Vicious, loose, unprincipled, dissolute, incorrigible, 
etc. 

Probity , integrity, rectitude, principle, conscientious, 
just, loyal, trustworthy; and, Insincere, deceit, treachery, 
fraud, shuffling, etc. 

Relating to Obligation. 

Right , equity, privilege, title, claim, sanction, fit, rea¬ 
sonable; and, Violate, exaction, infringe, usurp, spurious, 
invalid, etc. 

Duty , allegiance, obligation, ethics, casuistry, amena¬ 
ble; and, Neglect, renounce, transgress, exempt, exonerate, 
license, etc. 

IV RELIGIOUS SENSIBILITIES. 

Reverence , honor, respect, esteem, homage, venerate, 
revere, hallow, etc. 

Piety , goodness, holiness, sanctity, saintly, humble, etc. 

Worship , adore, devotion, devout, prayer, prostration, 

etc. 

Third, By The Will. 

I ACTING BY ITSELF. 

Caprice , wayward, fitful, whim, fancy, fad, crotchet, 
inconsistent, etc. 

Willing , docile, tractible, ready, genial, fain, incline, 


etc. 



2 l6 


PREACHING WITH POWER 


Choice , select, prefer, espouse, option, alternative, adopt, 
glean, etc. 

Resolve , determine, decide, firm, manly, backbone, 
inflexible, pluck, stability, etc. 

Perseverance , persist, plod, constant, patient, stamina, 
indomitable, etc. 

II ACTING WITH OTHERS. 

Laxity , anarchy, misrule, license, unbridled, etc. 

Authority, rule, mastery, control, coerce, extort, dictate, 
aristocracy, stringent, prerogative, etc. 

Obedience , compliance, submissive, faithful, loyal, 
resigned, passive, etc. 

Opposition , antagonism, conflict, obstruct, stem, rival, 
emulate, hinder, etc. 

Promise , attempt, undertake, assure, pledge, endorse, 
guarantee, oath, etc. 

Conditions , terms, compromise, bargain, stipulate, etc. 

Consent , comply, yield, embrace, approve, acquiesce, 

etc. 

THOUGHTS ORIGINATED EXTERNALLY. 

First, By Matter. 

I ORGANIC, OR LIVING. 

Concerning Life Itself. 

Vitality , animation, existence, revive, etc. 

Organization , bioplasm, protoplasm, fossil, etc. 

Vegetable , flora, plant, tree, shrub, rural, rustic, arbor, 
sylvan, etc., etc. 

Animal ', fauna, beast, brute, game, cage, fold, pastoral, 
etc., etc. 

Man , ethnology, human, moral, person, folk, swain, 
nymph, nation, etc,, etc. 

Concerning Sensation. 

(a) Sensations in General. 

Insensibility , callous, numb, dull, obtuse, blunt, para¬ 
lyze, etc. 

Pleasant , sensual, luxury, revel, voluptuous, regale, etc. 





TO BE EXPANDED 


21 7 


Painful, ache, spasm, throb, sting, tweak, gall, raw, 
excruciate, etc. 

(b) Sensations of Touch. 

Numb, dead, callous, impalpable, intangible, insensi¬ 
ble, etc. 

Cold, chill, shiver, chatter, shudder, bleak, inclement, 
piercing, keen, tepid, congeal, ague, etc. 

Heat , fervor, fever, glow, swelter, reek, smoulder, parch, 
thaw, sultry, sear, etc. 

(c) Sensations of Taste. 

Taste, flavor, savor, relish, gusto, etc. 

Insipid, tasteless, flat, stale, vapid, etc. 

Sweet, luscious, honied, delicacy, etc. 

Pungent , strong, sharp, biting, spicy, condiment, sea¬ 
soned, etc. 

(d) Sensations of Smell. 

Smell, odor, scent, effluvium, etc. 

Fragrant, aroma, perfume, incense. 

Foetid , stench, taint, foul, noisome. 

(e) Sensations of Sound. 

Sound, noise, tone, resonance, echo. 

Deaf, inaudible, muffled, stifled, lull, damper, stunned, 

etc. 

Silence , mute, still, quiet, hush. 

Loudness , noise, din, roar, roll, piercing, bellow, 
boom, etc. 

Resonance , ring, reverberate, peal, rumble, hum, clang, 

etc. 

Melody , tone, pitch, scale, key, air, phrase, passage, 
unison, ballad, etc. 

Harmony , chords, chime, modulation. 

(f) Sensations of Sight. 

Light, glow, glint, halo, shimmer, lustre, twinkle, sheen, 
flash, blaze, etc. 

Blind , wink, avert, dazzle, etc. 

Dark, dusk, eclipse, shade, extinguish. 



2 l8 


PREACHING WITH POWER 


Invisible, obscure, indistinct, latent, lurk, veiled, 
blurred, ambush, etc. 

' Appearance, expose, loom, vista, phase, guise, ostensi¬ 
ble, manifest, etc. 

Opaqtie, fog, cloud, film, etc. 

Transparent, translucent, diaphanous, limpid' crystal, 
lucid, etc. 

Color , hue, tint, dye, stain, etc. 

White, achromatic, pale, neutral, bleach, wan, ghastly, 
hoary, snowy, ivory, pearly, alabaster, etc. 

Variegated, rainbow, iridescent, peacock, chameleon, 
mosaic, plaid, etc. 

II INORGANIC, OR WITHOUT LIFE. 

Fluids. 

Vapor , gas, air, gust, gale, cyclone, monsoon, sirocco, 
tornado, pneumatic?, aerostatics, etherial, volatile, ventilate, 
respire, breathe, waft, gasp, exhale, etc. 

Moisture, steam, dew, damp, humid, dank, sodden, 
aqueous, foam, froth, percolate, effervesce, perspire, reek, 
etc. 

Liquid , ocean, river, etc., solution, infusion, tincture, 
menstrum, melt, dissolve, rheum, serum, lymph, douche, 
gargle, trickle, duct, pore, etc. 

Oil, lubricate, anoint, unction, lather, liniment, grease, 
cream, etc. 

Pulp, paste, dough, curd, poultice, gum, viscid, gluten, 
wax, slime, ooze, clot, etc. 

Frozen, congeal, frigid, iced-cream, refrigerate, chilled, 
ice, sleet, flakes, etc. 

Solids. 

Rarity, thin, subtile, tenuous, volatile, sublimated, 
etherial, incorporeal, etc. 

Palpable, tangible, particle, grit, pulverized, smooth, 
consistence, etc. 

Hard , elastic, brittle, dense, rigid, callous, crystallized, 
horny, vitrified, etc. 



MERE HINTS 


219 


Tenacity, tough, malleable, ductile, cohesion, etc. 

Tortion , twisted, gnarled, flexible, etc. 

Weight , gravity, ponderous, massive, unwieldy, cumber, 
poise, load, etc. 

Texture , fabric, stuff, tissue, grain, staple, web, film, 
structure, etc, 

Second, By Space. 

I GENERAL NOTIONS OF SPACE. 

Space, expanse, scope, range, compass, infinity, ample, 
vast, abyss, etc. 

Region , sphere, area, realm, zone, arena, domain, pale, 
plot, etc. 

Situation, locality, position, site, aspect, lodge, anchor¬ 
age, etc. 

Spot , niche, place, nook, point, etc. 

II SPACE OUTLINED. 

Shapeless , unhewn, rude, rough, rugged, etc. 

Distorted, warped, mutilated, awry, grotesque, defaced, 
bloated, grimace, etc. 

Shapely, symmetry, proportion, mould, model, phase, 
contour, etc. 

Ill SPACE LIMITED. 

Outline, contour, profile, figure, form, fashion, feature, 
coast, margin, etc. 

Size , extent, dimensions, expansion, bulk, mass, large, 
small, ecc. 

Length, span, line, chain, longitude, radius, foot, 
inch, etc. 

Breadth, latitude, diameter, bore, width, bloated, ema¬ 
ciated, etc. 

Thickness, expansion, dumpy, squat, corpulent. 

Horizontal, level, flat, plane, etc. 

Lateral, width, side, flank, hand, cheek, wing, transept, 
drift, dexter, sinister, abreast, etc. 

Vertical, erect, upright, plumb, rear, elevation, preci¬ 
pice, cliff, wall, etc. 





2 20 


PREACHING WITH POWER 


IV SPACE TRAVERSED. 

Rest , quiet, calm, repose, stagnation, haven, halt, sta¬ 
tionary, etc. 

Hang, pendent, dependent, suspend, sling, trail, swing, 
etc. 

Supported , basis, fulcrum, stage, aid, prop, crutch, bol¬ 
ster, maintain, tolerate. 

Motion , unrest, wander, slide, shift, glide, roll, dodge, 
mercurial, cadence. 

Direction , course, bearing, aim, tack, circuit. 

Rotate , gyrate, whirl, whirr, eddy, dizzy, pivot, spin, 
wallow, revoke, etc. 

Oscillate , rock, wag, swing, toss, flounder, reel, bran¬ 
dish, totter, etc. 

Reciprocate , alternate, vacillate, churn, quake, agitate, 
pulsate, etc. 

Propulsion , push, impulse, throw, drive, toss, fling, 
ejaculate, etc. 

Velocity , speed, celerity, nimble, fleet, trip, hie, spurt, 
languor, saunter, plod, etc. 

Third, By Abstract Ideas. 

General Ideas of Being. 

Inexistence , extinct, void, baseless, phantom, nominal, 
ideal, fabulous, etc. 

Circumstance, phase, posture, terms, status, juncture, 
crisis, occasion, etc. 

State, condition, lot, aspect, mode, guise, constitu¬ 
tion, etc. 

Substance, essence, fact, truth, actual, entity, tangi¬ 
ble, etc. 

General Ideas of Relationship. 

Dissociated, unrelated, alien, irrelevant, arbitrary, 
incidental, episode, remote, etc. 

Similarity , mate, twin, resemble, affinity, analogy, 
rhyme, pun, etc. 

Agreement, accord, consistent, congruous, relevant, 




A WORD TO THE WISE 


221 


compatible, germane, pat, congenial. 

Uniformity , monotony, invariable, level, even, routine, 
homogeneous, etc. 

Identity , copy, duplicate, echo, ape, mirror, counter¬ 
feit, emulate, personate. 

General Ideas of Quantity. 

Increase , dilate, sprout, redouble, insert, supplement, 
enormity, surpass, eclipse, paramount, monstrous, etc. 

Completeness , whole, total, utterly, exhaustive, thor¬ 
ough, perfect, etc. 

Remainder , residue, relic, dregs, stubble, wreek, stump, 
surplus, sediment, retrench, curtail, abstract, etc. 

General Ideas of Number. 

Zero , naught, nought, cipher, none, etc. 

Unity , odd, unique, sole, secluded, desolate. 

Few, rare, scant, thin, reduced, paucity. 

Plurality , profusion, host, galaxy, cloud, bevy, teem, 
multitude, array, numerous. 

General Ideas of Order. 

Disorder , anarchy, desultory, chaos, maze, complicated, 
deranged, confusion, etc. 

Arrangement\ plan, system, organize, classify, graduate, 
assign, dispose, etc. 

Inclusive , embrace, comprise, blend, merge, admit, 
comprehend, pertain, etc. 

Exclusive , winnow, neglect, relegate, except, discrimi¬ 
nate, separate, exile, repudiate, etc. 

Sequence , continue, succession, subordinate, sequel, 
train, proximate, etc. 

Continuity , thread, gradual, perennial, series, scale, 
chain, lineage, race, etc. 

General Ideas of Change. 

Permanence , stable, persist, endure, conservative, intact, 
bide, obstinate, etc. 

Change , caprice, fickle, erratic, plastic, apostate, rene¬ 
gade, lapse, shift, mercurial, versatile, vacillate, etc. 





PREACHING WITH POWER 


Reversion , return, relapse, recoil, undo, reaction, alter¬ 
nate, revulsion, invert, etc. 

Revolution , throe, spasm, explode, convulse, subvert, 
radical, remodel, unsex, supercede. 

Cessation , arrest, period, pause, truce, respite, lull, 
suspend, desist, arrive, etc. 

General Ideas of Cause. 

Chance , accident, fate, hap, casual. 

Cause , agency, source, origin, germ, etc. 

Influence , auspices, import, vantage, etc. 

Liability , possible, susceptible, incur, etc. 

Tendency , prone, bias, bent, mood, trend, etc. 

General Ideas of Time. 

Anachronism , untimely, antidote, overdue. 

Time, duration, era, epoch, term, moment. 

Period , course, step, cycle, age, transient, etc. 

Priority , era, eve, premise, dawn, anticipate. 
Irregularity , spasmodic, fitful, capricious. 

Frequency , habitual, often, incessant, etc. 




THE PEN OF A READY WRITER 


22 3 


CHAPTER XII. 


READINESS OF SPEECH. 


T«Vj|OST people regard the power of extemporaneous 
fSk speaking as a gift beyond the hope of those not so 
endowed. Of course individuals show peculiar predilec¬ 
tions and hereditary aptitude for certain accomplishments 
that are difficult to others. But because young Colburn 
instinctively solved mathematical problems, and Mozart 
composed harmony at three years of age, must we conclude 
that music and arithmetic are not to be acquired by proper 
study ? 

Extemporaneous speaking is one of the linguistic hab¬ 
its natural to the human brain; like all other habits it may 
be partly developed by heredity or it can be just as thor¬ 
oughly mastered by persistent training. 

So misleading is the theory of gifts that experience 
proves it to be nearly false. Very seldom have noted speak¬ 
ers been those whose childhood manifested precocious gifts. 
Demosthenes merely stands for the entire class whose 
“gifts” consisted in the most indefatigable perseverance. 
Genius has occasionally favored some who proved them¬ 
selves worthy recipients of such endowments; but in every 
instance they have labored as industriously as though 
dependent entirely upon their own endeavors. 

On the other hand the average boy who comes, per¬ 
haps, truly, to believe himself “gifted” is likely to 
encourage a conceit that removes all possibility of the 
development which polishes talents into gems of mastery. 

Any preacher who can make himself heard and under- 




224 


PREACHING WITH POWER 


stood is able to develop a satisfactory readiness of utterance. 
Nothing but mechanical or physical disabilities stand in the 
way, and it is hardly likely that, a person so afflicted would 
ever be encouraged to enter the ministry. It is safe there¬ 
fore to affirm that any minister may become an extempora¬ 
neous speaker—even age being proved by abundant 
examples to prove no barrier. 

Speaking extemporaneously is a normal action of the 
faculties, all other modes being artificial, acquired, abnor¬ 
mal, and, all things considered, more difficult. 

Free speech is one of the most pleasant of exercises. 
Children love to talk, as do their elders. People will talk; 
and though it is a commodity so proverbially cheap they 
prefer it to anything else. The popularity of Novels, and 
Plays may be traced to their dialogues. Gossip is prevalent 
because readiness of speech is universal. There is no diffi¬ 
culty then about the Speech—it is perhaps only too ready. 

Readiness of Thought is the actual desideratum : for 
it is difficult to prevent speech when ideas are abundant. 

Preachers who have depended upon writing or other 
verbal preparation imagine themselves unable to do without 
such helps. Their minds are actually paralyzed in which 
condition it were indeed impossible to speak extemporane¬ 
ously. Various causes lead to this paralysis; such as pride 
in their correctness of grammar and statement, conceit in 
their scholarship which attempts themes beyond actual 
knowledge, timidity as to facing a learned audience and 
risking a loss of reputation, laziness concerning the much 
greater personal preparation instinctively recognized as 
necessary, and uncertainty which always precedes the 
attainment of a new habit. Now all of these are curable, 
as they are not facts but feelings, surmises rather than 
realities. Yet it would not be right, even if possible, to 
experiment in the pulpit. It is this injudicious attempt 
that causes ignominous failures, and deters many from 
gaining what they know would add to the power of their 








WE CANNOT BUT SPEAK 


preaching. 

Extemporaneous preaching must be acquired out of the 
pulpit. When off-hand speeches can be made with consid¬ 
erable ease elsewhere then, and not before, the pulpit may¬ 
be entered. No practice-work of any kind, elocutionary, 
literary, or theological, ought ever to be attempted there. 

By following the suggestions of this chapter any degree 
of facility in speech-making may be acquired and much 
sooner than timid preachers would suppose possible. It is 
altogether a question of determination. Whoever begins 
with an earnestness worthy of the end in view, and follows 
the instructions faithfully, expecting ridiculous failures at 
first—as in learning to mount a wheel—patiently continuing 
in well-doing, every such person will eventually astonish 
his friends with a manifestation of “unsuspected gifts.” 
Experience pictures many others who will listlessly read 
these suggestions, and perhaps even make one or two des¬ 
ultory experiments, and then ridicule the whole method as 
a delusion. Strangely is it true that only mediocrity spurns 
assistance while talent is glad to employ the humblest means 
that promise any benefit. Demosthenes showed his great¬ 
ness in such trifles as speaking with pebbles in his mouth, 
which modern “geniuses” would ridicule as childish. 
Daniel Webster, Henry Ward Beecher, and almost every 
man who has attained oratory, pursued some such simple 
course of training as the following :- 

Set apart a regular time when undisturbed practice 
may be had, if only for five minutes. Let the first attempts 
be very easy and brief, but throw into them all the energy 
and enthusiasm possible. Pay little or no attention to 
language, voice, gesture, or, until mastery is gained, even 
truth and consistency of statement. For criticism is the 
enemy of habit. 

At first these speeches should be made in private, 
either in the woods with trees for audience, or in a room 
filled with imaginary hearers: but in all cases no intrusion 






226 


PREACHING WITH POWER 


shall be suspected, and no restraint whatever be laid upon 
the mind. There must be absolute freedom of mind before 
there can be freedom of speech. 

When sufficient readiness of utterance has been gained 
it is well to have an actual hearer present, who of course 
must be someone in full sympathy with the undertaking. 
Little by little more auditors can be added with profit, who 
need not be told the purpose of their presence. 

From this stage onward the progress verges rapidly 
toward the pulpit. Prayer-meetings afford excellent oppor¬ 
tunity for practice in extemporary speech, but care must be 
taken that it is actually unprepared. Every occasion should 
be welcomed that demands an exercise of the newly formed 
habit, and every temptation to refuse or hesitate vigorously 
subdued. 

First, Readiness must be acquired, which is an act of 
the will overcoming all restraints. Success in the employ¬ 
ment of this method demands a constant and increasing 
pressure to be brought to bear upon every form of mental 
restraint. Unless the exercises are conducted so as to grad¬ 
ually arouse and conquer this difficulty they are not 
correctly employed and will prove futile. Of course the 
very best speeches must be made where no uneasiness is 
possible; but very soon timidity should be tested and self- 
control gradually increased until readiness of mind, or 
self-possession, is perfectly acquired. 

Second, Thoughts are essential to extemporaneous 
address. Not a conceited notion that thought is possessed, 
but a clear, definite, and conscious impression of the ideas 
to be employed. Here is the explanation of many pulpit 
failures. Sentences can be formed, beautiful language 
employed, and brilliant epigrams introduced along with 
quotations from every source by men who know as little 
about the subject as their hearers do after the sermon is 
delivered:—but this.is almost impossible to the extempora¬ 
neous speaker from the very nature of the case. 




TALKING IS NOT PREACHING 


227 


The second object then to be kept in view while 
employing this system is to form the habit of seeing ideas 
distinctly photographed in the mind. Consequently the 
early efforts should be concerned with thoughts that are 
already familiar and distinct. 

Third, Unity of thought is essential to this form of 
address. Sometimes this unity is apparent, buc success 
demands that it be discovered, and if no unity exists some 
attempt at generalization must be made. A written speech 
may be as heterogeneous as dictionary or almanac, but an 
extemporaneous discourse worthy of the name, must possess 
at least artificial unity. 

The third habit to be acquired is that of seeing not only 
the various ideas, but quickly divining their common rela¬ 
tionship to some single thought. 

Fourth, Order is essential to readiness of speech, not 
necessarily the best order but some arrangement of ideas. 

At first any systematic disposal of thoughts will be 
sufficient, until the habit of “Planning” before speaking is 
permanently formed. 

Gradually more skill in this will develop, especially if 
the models on pages 111-112 are frequently applied. 

Fifth, Enthusiasm is supremely essential. Talking 
with ease, fluency, and correctness does not of itself deserve 
the name of extemporaneous discourse because it lacks the 
soul or spirit involved in that expression. Many good men 
who could soon learn to do better, content themselves with 
an unimpassioned, tame, “dry,” and falsely termed “con¬ 
versational ” style of address that ought never to be tolerated 
anywhere. 

There is really less Preaching than is ordinarily sup¬ 
posed. It requires no critical ear to detect that much of 
what passes for preaching does not deserve the name. It 
might properly be termed lecturing,, teaching, reading, drawl¬ 
ing, or a poor kind of chanting, but it is not preaching—that 
living utterance of truth which enkindles heart and brain 




228 


PREACHING WITH POWER 


and gushes forth spontaneously through eye, and lip, hand, 
body, and soul in a magnetic stream that carries all opposi¬ 
tion before it, or else dashes up in foam against stony 
unbelief. 

The famous Sydney Smith keenly said “The great 
object of modern sermons is to hazard nothing : their char¬ 
acteristic is decent debility, which alike guards their authors 
from error and from power. The prejudices of the English 
have proceeded from their hatred to the French; and because 
that country is the native soil of elegance, animation and 
grace, it has become loyal to be stolid and awkward. It is 
commonly answered to animadversions upon the English 
pulpit that a clergyman is to recommend himself, not by his 
eloquence, but by purity of life and soundness of doctrine. 
But if it is possible for a man to live well, teach well and 
preach well at the same time such answers are duller than 
the tameness they defend.” 

Enthusiasm is the distinguishing feature between those 
successful preachers who are innocent of learning, and the 
educated failures. All people have it and use it on occasion, 
but it may be easily repressed. Frequently the most tire¬ 
some preachers are so enthusiastic out of the pulpit as to 
occasion remark. 

Any person who is willing to venture out upon the 
breakers of enthusiasm may do so, timidity or prejudice are 
the only obstacles. 

Faithful employment of the exercises in this chapter 
will lead the mind gradually to the shore of enthusiasm. A 
few exhilerating trials will remove habitual hesitation and 
make this become a constant experience. 

PRACTICAL EXERCISES. 

First Stage, the development of Readiness. 

Self Control is the prime element of readiness for any 
undertaking. There are many degrees of self-control which 
enables people to credit themselves unduly with its mastery. 

Any friend honest enough to frankly criticise could soon 






KEEP UNDER MY BODY 


229 


point out numerous unsuspected habits which call for eman¬ 
cipation of self. 

Notice hands and feet; are they controlled entirely by 
conscious intention, or do they seem to be automatic ? While 
engaged in study is the body passive? if so there is perfect 
self-possession. But if the chair seems to rock itself, the 
feet instinctively shake, or pound, the fingers nervously 
twist, twitch, pull or drum then boasted self-control is no 
longer master. 

One of the first acquirements absolutely indispensable 
to the preacher who would master his audience is the ability 
to control himself and the habit formed of compelling every 
member of his body to wait, like a well-drilled soldier, for 
orders before acting. 

The best exercise for this purpose is that of keeping 
absolutely still for a few seconds at a time as frequently 
as possible. Quickest progress is made in class-drill, by 
having a bell, or some signal sounded at unexpected moments 
at which instant everyone must remain dead-still precisely 
as they happen then to be—laughing, talking, winking, 
standing, sitting; straight, bent, twisted ; graceful, awk¬ 
ward, or what not. No slightest change of position must 
be allowed if mastery is the object. The eyes, if closed 
must remain so without the eye-balls rolling under the lids 
involuntarily as they will until controlled. Open eyes must 
not be permitted to change their point of sight, or even 
their expression, and especially must not wink—though 
tears roll from them under this unwonted constraint. 

Much good practice of this kind is possible in private if 
self-criticism is sufficiently strict, which experience generally 
doubts. Wife, sister, or friend can act as critic, or this may 
be happily used as a parlor “game.” 

It may be endlessly varied to expose habitual weak¬ 
nesses in every act and most thoroughly develop self-control. 

For instance hold a spirit-level, a circular one if possi¬ 
ble, perfectly still in the outstretched hand. A glass filled 




3 3 ° 


PREACHING WITH POWER 


to the brim may be carried at arm’s length around the room 
without spilling a drop, gradually increasing the speed as 
control is attained. Holding a large sheet of paper at one 
corner without the slighest tremor is an excellent exercise, 
since it trains the nerves of the thorax and cures what people 
falsely call “ palpitation of the heart,” thus removing a dis¬ 
agreeable unsteadiness of voice. 

When the nerves have been trained and authority estab¬ 
lished over the mechanical powers of the body attention may 
well be turned to other evidences of uncontrol. 

Nearly everybody, until taught otherwise, surrenders the 
will to habits that would be ludicrous were they not so inno¬ 
cently performed. Some people expectorate before saying 
anything; many others clear the throat or cough at every 
hard word. Blowing the nose ; using the handkerchief on 
nose, face, or hands; licking the lips; sticking out the 
tongue; shutting the eyes; shaking the head; rising on the 
toes; making a favorite gesture; playing with something; 
drinking water, etc., etc., are but the clanking fetters of noble 
minds worthy to be free. 

Perhaps the most common of all such involuntary habits 
is that of uttering meaningless sounds. When this is fash¬ 
ionable, as it seems to be in Parliament, and is performed 
intentionally then it is not a “ habit ” and can do no injury ; 
it is said that Gladstone stammers in proper good form at 
Westminster but his tongue is the pen of a ready writer on 
the hustings. 

Habits of life-long standing need some second person 
to expose them. It-er-would-er er-surprise-er-many a-er- 
man-er er er-to-er know that he-er er-had-er-any bad habits- 
er er er-of utterance-er-to-er break. Mimicry is the best 
Socrates to bring such to their senses, but people are so 
considerate of clergymen that it is difficult to find a friend 
faithful enough. 

It is not the slovenly delivery that is here objected to, 
but the barrier it forms to fluent utterance. To be con- 






THIS ONE THING I DO 


2 3 X 

scious of the error is half a cure, the rest consists in a 
determination to preserve absolute silence until words and 
phrases about to be uttered are clear when they will enunci* 
ate themselves without these stammering accompaniaments. 

Do not permit the voice to sound without a meaning. 
If a word or its pronunciation is not yet in the mind these 
involuntary noises, “er, uh, ah, urah,” etc., will only increase 
the difficulty. Whereas absolute silence in such cases quick¬ 
ens the brain and gradually establishes habits of instanta¬ 
neous accuracy. To preserve silence in the middle of word 
or sentence, waiting for the mind to suggest the rest will 
seem awkward and require the exercise of pluck, which very 
humiliation acts as a tonic to the brain. 

Attention is the second element of Readiness. Sol¬ 
diers, who stand for the most perfect development of 
instantaneous obedience, are trained by every command to 
first of all give “Attention!” Endeavoring to think of 
several unrelated things at the same time leads to forgetful¬ 
ness, absent-mindedness, and gradually paralyzes the brain. 

Extemporary speech calls for an energetic attention to 
the one thing in hand. Every idea must come so close to 
the mind’s eye as for the time to obscure everything else, 
which simple act is beyond the reach of persons who have 
settled habits of desultory thinking. 

Any exercises to develop attention will be valuable. A 
very difficult one is to read, recite, or speak without faltering 
while others are trying their best to interrupt. 

Make it a daily practice to think or write while others 
are talking, and the highly desirable powder of mental isola¬ 
tion wdll soon be gained. After this there should in like 
manner be developed the ability to read, write, or think w-ith 
perfect accuracy and converse on some other topic at the 
same time. Not only is this possible but a very easy accom¬ 
plishment. 

Courage is the third element of Readiness. Fear of 
some sort is the chief cause of hesitation. Words and 


PREACHING WITH POWER 


232 


thoughts do not come when wanted because the speaker is 
afraid of somebody or something. 

Courage to fail seldom has to bear its anticipated failure^ 
whereas to fear is failure at the start. 

Courage to advocate the unpopular or losing side of any 
question will open up unknown springs of spontaneous elo¬ 
quence that sometimes alter the channels of opinion. 

Courage to speak before the most learned and powerful 
of men, and say what might arouse their enmity is the very 
fountain-head of extemporaneous speech, as it is the peculiar 
privilege of the gospel preacher. 

Debating societies are excellently adapted to this acquire¬ 
ment, but many opportunities will daity present themselves 
for the growth of “backbone.” Preaching on the street 
corners of a large city is perhaps the most appropriate prac¬ 
tice. Distribution of tracts, or religious announcements is 
also effective. But timidity in any form must be studiously 
conquered because it sets a seal upon the brain. 

Practice in Readiness ought to receive special attention 
on one selected day of the week—say Tuesday, since Monday 
should be devoted to ‘‘Pastoral Preaching”—although it 
must never be neglected at any time. 

Second Stage, the development of Thought. All that 
has resulted from the exercises of Chapter XI will hear 
directly upon this; but what is particularly necessary just 
now is the habit of discerning the separate thoughts that 
are to form the substance of any speech. Instead of a hazy 
impression there must be a distinct perception. Whether 
few or many, important or otherwise, the various ideas must 
be separated from each other and from everything else or 
extemporaneous speech becomes tiresome, rambling, and 
ineffective verbosity. 

Parables afford the easiest practice. Take that of the 
Pharisee and Publican ; read it with closest attention sev¬ 
eral times over ; then close the Bible and tell the story as 
though it happened yesterday, without permitting the 




IF ANY MAN SHALL ADD, OR TAKE AWAY 


2 33 


slightest hesitation—exactly as would be expected in a 
pulpit. No recitation from memory should be permitted, 
but the entire anecdote must be related in original language. 
After this has been done open the Bible to see what was 
omitted, distorted, or added. 

Do not use the same parable again until it has some¬ 
what faded from the memory, or the purposes of this 
practice will be frustrated. Take another one, for example 
the Unjust Judge ; read it very attentively or some particu¬ 
lars will be missed ; close the book and tell the story in the 
most animated manner without any drawling, stammering, 
pausing, or hesitation. Pay no attention to grammar or 
rhetoric, but aim to tell the story accurately and fluently ; 
after which the original account must be inspected to detect 
any weakness of what the phrenologists term Individuality. 

After skill has been gained sufficient to retell any para¬ 
ble with absolute accuracy of detail although in different 
language it is time to undertake more difficult tasks. 

Descriptions now afford excellent practice. For exam¬ 
ple Revelation i 10-20. Read this grand description with 
the most intense attention until every single fact will -burn 
into the memory, but be careful not to commit the language. 
Then describe the scene in an original and entertaining 
manner without omitting or altering its details. Many 
attempts will be found necessary before absolute correctness 
of perception becomes habitual: but the same passage must 
not be used until time enough has elapsed to make it fresh 
again. 

Revelation contains excellent descriptions for practice. 
That wonderful vision of the New Jerusalem will be found 
especially difficult to repeat with the degree of accuracy 
necessary to the accomplishment of the present purpose. 

Grand Statements may now be read and repeated in 
the same way. Genesis i 1-5 although familiar will be no 
easy task, also John i I- 5 . Romans furnishes many fine 
examples, so do Hebrews, Peter, and some of the addresses 



2 34 


PREACHING WITH POWER 


in Acts. In all of these must be carried out the same 
method of repeating the ideas accurately without hesitation 
or mistake. What passes for accuracy will do no good, 
there must be the strictest exactness as to facts, details, 
separate ideas, arguments, etc., without any reciting from 
memory—the purpose being to develop the perception of 
individual ideas and not at all stiengthening of the memory* 

Exercises of this character should also have a special 
day for themselves—say Wednesdays. 

Third Stage, the development of Unity of thought. 
After the mind has learned to distinguish the various and 
separate ideas that are to enter into any extemporaneous 
speech it must be further trained to unify them. Whatever 
ideas do not favor such unity should be omitted. Sometimes 
no real unity exists in which case an artificial generalization 
must be invented upon which to thread the pearls of thought. 

Rambling “ talk ” differs from extemporaneous “ speech ” 
having no center, focus, anchorage, subject, or theme around 
which the ideas revolve successively. 

Even in conversation—which is really extemporaneous 
spea-king—no remark ought to be commenced without first 
a clear notion of its nature as a whole, as well as a distinct 
view of its separate details. 

This simple practice develops the highest capacity of 
the human brain. Everybody awarded to Waterhouse 
Hawkins the palm of genius when he took a few fossil bones 
and from their indications drew the picture of the extinct 
animal they once belonged to. Lawyers who unify the 
slightest hints into a correct ‘‘theory of defence” are like¬ 
wise honored. Astronomers and other scientists take rank 
according to their ability to generalize correctly. And 
preachers who develop the same talents find them especially 
necessary for effective pulpit address—written or spoken. 

Natural Science, such as Botany, Chemistry, and espe¬ 
cially Comparative Anatomy, practically studied, will bring 
the speediest development. 





THAT THY PROFITING MAY APPEAR 


2 35 


Exercise of this faculty may be gained almost con¬ 
stantly by compelling the mind to trace details to their 
focus in everything the eye rests upon. 

Beginning with easy examples such as present them¬ 
selves daily, difficult tests should soon be endured among 
which none can be more beneficial than lists of unrelated 
words. 

Suppose it is decided to deliver to the chairs in a 
private room a short speech upon the first ten words on 
page 195 . Already it is to be supposed that the mind has 
learned how to see and remember the different ideas of any 
speech, which in this case happen to be these ten words. 
Their exact force then is distinctly impressed upon the 
mind of the would-be speaker. One who has not attained 
this preparatory observation will find it more than ever 
difficult to discover any unity of thought. 

Looking at the words critically one by one, the mind 
begins to classify them. Abase, abate, and abhor seem to 
belong together, but abide, abject, and abode break up that 
impression, while acquaint, and acquit point still further 
away. 

It would be tame and unprofitable indeed to speak 
without some theme, or central thought, which unfor¬ 
tunately is a prevalent custom. Even the empty chairs 
would want to turn their backs upon the man who said, 
“ My Friends :—It is my purpose at this time to call your 
attention to some important ideas contained in a few words 
printed here. First of all notice the word Abase, its very 
pronunciation causes an instinctive shudder, because humil¬ 
ity is contrary to the desires of our fallen nature, etc., etc. 

In the second place the word Abate claims attention. 
Perhaps the first suggestion this word arouses is that of 
abating some nuisance, etc., etc. 

Thirdly we must pay attention to the word Abhor, 
etc., etc. 

Fourthly the more attractive word Abide opens up 




236 


PREACHING WITH POWER 


beautiful vistas of pleasant memories, etc., etc. 

Fifthly, Abject changes the subject quite rudely, etc.* 

etc. 

Sixthly, Abode; etc. Seventhly; Eighthly; Ninthly; 
Lastly, etc., etc.” 

No matter how valuable the facts, entertaining the 
thoughts, and appropriate the delivery those ten isolated 
words would be like so many millstones accumulating upon 
the necks, or eyes at least, of the hearers. Expressing ideas 
correctly and fluently is not sufficient to be called extempo¬ 
raneous speech :—because the “speech” may be lacking as 
in the above example. 

These ten words may be unified in various ways. For 
instance a story might be invented into which these words 
would fit. Or there could be given an address on the need 
for an effective vocabulary and these used as examples. An 
excellent speech might be constructed upon the expressive¬ 
ness of the Bible ; another on the influence of Latin and 
French upon our vocabulary; and thus each speech would 
have a central pivot upon which the ideas revolve easily, 
and towards which the attention of the hearer is steadily 
directed. 

It would be very profitable to thus go through the 
entire vocabulary, pages 195-202, increasing the difficulties 
as the work becomes easier. 

Set apart some day for this practice—say Thursdays— 
so that it shall not be neglected. 

Fourth Stage, the development of Order. The Chap¬ 
ter on Sermon Architecture gives abundant models and 
suggestions, some one of which should be adopted for 
every speech that is made, public or private. What has 
already been attempted in the three preceding stages will 
greatly prepare for this element also. Quite naturally the 
mind arranges those ideas that are clearly discerned and 
whose mutual relationship is evident: but laziness, or some 
other bad habit, often causes a person to speak without 





DECENTLY AND IN ORDER 


237 


taking pains to develop the best “ Flan.” 

Private practice is again called for to establish this 
habit of arranging the details of every speech before com¬ 
mencing to talk. 

Practice in orderly arrangement should be both private 
and public. On a special day—say Friday, devote a few 
minutes exclusively to the making of Plans for imaginary 
speeches, and occasionally make use of such outlines to test 
their practical value. Conversation gives the other oppor¬ 
tunity tor helpful experience in orderliness of address. The 
shortest paragraph can have a plan, the very difficulty that 
would deter mediocrity from the attempt will prove a spur 
to those who shall attain the summit of mastery. Difficulty 
like pain always gives a friendly warning though in an 
unpleasant way. 

In conversation, exactly as in the pulpit or elsewhere, 
tiresome talkers are they who have no plan—no beginning 
or aim, who consequently ramble, repeat, and exhaust both 
time and patience to no profit. 

It is always possible to follow a logical arrangement of 
ideas in the most animated conversation. Persistency will 
arouse the slumbering powers and incite them to activity. 
Every person can govern his own share of friendly talk or 
else he can be silent until a better opportunity arises. A 
rigid lule should be enforced that nothing shall pass the 
lips until the mind has inspected, unified, and arranged the 
ideas, no matter how frivolous and unimportant they 
may be. 

What makes conversation such excellent practice is that 
there is little time or liberty allowed for the professional 
“ skeleton ” to be articulated, such as disfigures so many 
excellent sermons by exhibiting the bare bones—“ Firstly, 
Secondly, Thirdly,” etc. And then the extreme variety of 
subjects, and the exciting rivalry excite the brain in a most 
wholesome manner. People are aware of the marvelous 
rapidity of mental action surpassing that of light, or elec- 



2 3 S 


PREACHING WITH POWER 


tricity. The smallest fraction of a second is almost a 
century to the active brain. How ignorant are preachers 
who think themselves not able to do all this thinking, 
sifting, and planning in the brief intervals of sprightly 
conversation, during a heated debate, or while standing in 
the pulpit? Matters of fact that demand research of course 
need time for their proper attention: but whatever may be 
done by the unaided brain can be performed with as much 
accuracy in an instant as in an hour, indeed experience 
shows that the mind acts much more perfectly under pres¬ 
sure than in leisure. 

Fifth Stage, the development of Enthusiasm which is 
a natural result of the training so far gained, though not to 
a sufficient degree. 

Enthusiasm is quite the opposite of Ranting which is 
mere “ sound and fury, signifying nothing” because there 
is nothing definite before the mind. The attainment of 
true enthusiasm therefore necessitates a perfect understand¬ 
ing of the ideas that are to form the material for discourse 
—without this the following exercises will tend to ranting, 
which is to be avoided as a pestilence. 

Two opposite exercises are necessary to excite enthusi¬ 
asm fully, though either will accomplish much. 

First in order is the easiest and quickest, which consists 
in making a speech* in some secluded place where the loud¬ 
est delivery would be proper, being scrupulously careful 
that perfect preparation has been made, as to ideas, unity, 
and plan, so that the mind has none of these matters to hold 
it back. 

Chairs or trees must be addressed in the most vociferous 
fashion, without much regard for correctness of language 
and statement, and with no restraint whatever upon voice 
or body. Of course when confidence has been gained it is 
best to keep the voice at a low pitch to prevent injury. 

With some persons the first trial may seem a foolish 
failure; but everybody will discover a new sensation sooner 



FULL PROOF OF THY MINISTRY 


2 39 


or later, generally in the first speech, which is the inflowing 
tide of enthusiasm. When this is felt the speech must be 
continued with perfect abandonment; keeping all the time 
the ideas clearly in mind, but otherwise leaping out as it 
were into the unseen, and giving over the mind, body, 
reputation, everything to this new sensation. 

When this mental condition is properly developed the 
speech will seem to take care of itself while the brain feels 
like an interested auditor delighted to hear itself talk. It 
is this seemingly automatic action of the linguistic faulties 
that constitutes true enthusiasm or inspiration. 

After this method has been employed sufficiently to 
arouse enthusiasm and inspire confidence in its use another 
exercise must take its place. 

This consists in making a speech to the imaginary 
audience, after ample preparation, and with the utmost 
exercise of lung power as before, but the body held all the 
while perfectly still. At first this new feat will prove so 
troublesome that progress will seem thereby to be lost. A 
very few trials will overcome the mechanical difficulties 
and manifest the peculiar benefits certain to result. Little 
by little the muscles must be taught to relax until arms and 
hands hang limber as ropes, and the whole body, though 
dead-still, is graceful and unrestrained. Thought and voice 
may then absorb the entire energy and attention. 

Having in the first of these methods excited the brain 
by mechanical means there is already something to act 
upon. Standing motionless, with nerves all relaxed, causes 
a rush of blood to those brain-centers which originate the 
highest forms of oratory. 

Before Jong the very soul seems to be lifted—whether 
in the body, or out of the body will not appear—language 
becomes transformed, ordinary facts have poetical halos 
about them, and the lungs seem to breath out Arabian- 
scented garlands of thought. 

No one will for a moment forget that these are exercises 





240 


PREACHING WITH POWER 


in a course of personal training to be used a few months 
and then abandoned : surely the blunder will never be made 
of regarding it as a method of speaking to a living audi¬ 
ence, in the pulpit cr anywhere else! 

Saturday is the best day for this practice because, like 
a hot brick in the bed, it will carry its warmth over to 
Sunday. 

This enthusiasm, inspiration, or “ unction,” which is 
so coveted by all preachers, will become a constant attend¬ 
ant upon those who faithfully follow these instructions. In 
the pulpit, without any of the effort or means employed in 
private, the mind will soon see the ideas of the sermon, 
arrange them skillfully, become intensely interested, and, 
if the preacher is willing, enthusiasm will take possession 
of him and complete the discourse he hardly knows how. 








THINGS NEW AND OLD 


2 4 I 


CHAPTER XII /. 


ORIGINALITY. 


OTHING absolutely original is possible with man, 
that is the peculiar prerogative of God alone. There 
is nevertheless an independency of invention that comes so 
near originality as to deserve the name. Within the limi¬ 
tations that belong to everything human there is a wide 
range of development. Every normal brain possesses latent 
faculties of a creative character waiting to be excited. 
Commonly they are inactive, and especially in those per¬ 
sons who show little appreciation of their worth, or 
discredit their existence. 

Plagiarism discourages originality and stultifies the 
brain by compelling it to degenerate from human to simian. 

Few people are totally unconscious of the brain’s 
creative action. As stated in Chapter VII the brain is 
crowded with original, that is to say, involuntary thoughts 
at all times of the day and night. Genius, which is chiefly 
industry, will preserve these thoughts even if an important 
conversation has to wait, or a dream must be jotted down 
amid the discomforts of the night-watches. Locke asserted 
that “ The thoughts which come unsought, and as it were 
drop into the mind are commonly the most valuable, but 
should be secured, as they seldom return again.” 

Development of originality calls first of all for this 
habit of thought-preservation, because writing down, or 
otherwise recalling these spontaneous ideas excites again 
the same brain-centers and gradually brings their creative 
functions under voluntary control. On the other hand 





242 


PREACHING WITH POWER 



originality becomes more of an impossibility to the person 
who, from laziness or conceit, lets slip these emanations of 
the brain which becomes thereby hardened like some plan¬ 
ished mirror that receives many images but retains none. 

Three Kinds of Originality call for three stages 
of development in those who value thoughts sufficiently to 
preserve them. 

1st. Accuracy in the employment of the ideas of 
others. The easiest exercise of originality is that used in 
selecting, compiling, and rearranging what others have first 
said. Ordinary conversation consists entirely of this indi¬ 
vidual way of putting things, which in gossips emphasizes 
its inventive powers. 

In this stage the ingenuity is confined to the principle 
of selection employed, and the effective arrangement dis¬ 
played. Preachers have peculiar need for this lowest grade 
of originality in the outlines of sermons, the massing of 
facts and arguments, and the use of illustrations. 

Few would imagine that originality rests upon accu¬ 
racy; that the ability to invent ideas grows from the 
practice of observing closely the thoughts of others; yet so 
it is. Whoever is inaccurate in his perception of things 
without, will be dull concerning things within. Any 
preacher who misquotes scriptures, calls the last treatise 
“ Revelations,” and cares little for truthfulness in his illus¬ 
trations is doomed to glean the matter of his sermons more 
and more from others. 

Observation must therefore receive protracted cul¬ 
ture. The highest function of the mind is the forming of 
thought-pictures in the brain: which is impossible to those 
who cannot see correctly what is external. The outer eye 
is the index or thermometer of the inner eye. In exact pro¬ 
portion as the one is trained the other will be developed. 

Indians, woodsmen, and others who are compelled to 
observe closely often surprise people by their sagacity. 
But there is practically no limit to attainments in percep- 






THE EYES OF YOUK UNDERSTANDING 


-43 


tion, the practice too being both constant and pleasant. 

Shut the eyes and describe the room you sit in: how 
many doors has it? what sizes? how made? how many 
panels? color; finish; hardware; etc. Ilow many win¬ 
dows? sash; panes; shades, etc. Size of room; kind of 
finish; carpets; etc. Chairs; tables; their shapes, sizes; 
etc. After calling up all that the memory suggests open 
the eyes to see inaccuracy demonstrated. Try again with 
some other familiar place, and so on as often as necessary. 

Pass a store window and then enumerate the articles 
visible, after which return to see what was omitted, 
etc., etc. 

Endless varieties of this beneficial practice present 
themselves. Like many suggestions in these chapters this 
may be introduced in the social circle as a profitable game. 
For instance, after blindfolding all present have them 
describe the room they are in. All must participate by 
adding to, or correcting the descriptions given, when the 
eyes may be opened and the laugh at mistakes enjoyed. 
Then send a person out of the room, remove some object 
from table or mantel, and have them return to detect what 
is missing. After a little practice the eye learns to remem¬ 
ber everything seen at a glance in a crowded room. When 
this skill is gained the tests should consist in simply altering 
a little the position of articles and timing by the watch the 
rapidity of detection. 

After the eye has learned thus to observe objects the 
training must turn to the detection of thoughts. In addi¬ 
tion to the exercises of Chapter XII, what might be called 
Verbal Substitution should be used. 

Take any verse of scripture or poetry and substitute 
synonymes for all important words, at first writing, but as 
soon as able accomplishing the work in off-hand speech. 
Of course there cannot be any improvement in the rhetoric 
thereby but the purpose is to test the accuracy of one’s 
perception of ideas: because this substitution will reveal 





PREACHING WITH POWER 


3 44 


whatever incompleteness of apprehension there may be. 

For example Psalm xxiii: Deity is my Pastor I am not 
to perish. He induceth me to recline upon an emerald 
sward; he guideth me alongside quiet streams; he refreshest 
my life; he conducteth me up avenues of rectitude, for his 
own glory,” etc., etc. 

Thought-pictures should next be cultivated in the fol¬ 
lowing entertaining manner:—begin with a familiar anec¬ 
dote, say the Prodigal Son. Read a paragraph. Close the 
eyes and then endeavor to see the scene. What was the 
age, dress, and appearance of the father, the elder brother, 
and the younger son ? What were their daily habits ? Why 
did the prodigal desire to leave? What sort of farm did 
the father have, and how could he so readily divide the 
property? What were the “all things” that the boy 
gathered together, and what was he doing in the few days 
before leaving home? Did he go straight to that distant 
locality where the famine arose, or did he stop on the way? 
What did he mean when he said “ no man gave unto him,” 
was it husks or bread he wished? etc., etc., etc., etc. 

This exercise is particularly suited to preachers because 
it not only develops perception, readiness of speech, and 
originality, but is the best kind of training in what is called 
“exegesis” or “interpretation,” which should be known 
as “common sense.” 

Psalms will be more difficult than parables. Try Psalm 
xix, what is the picture? At first the words may seem 
merely to state something about God’s glory, in which case 
much will be meaningless. Close the eyes and urge the 
mind to paint the picture by asking questions. After 
awhile images will arise, first the Heavens declaring God’s 
glory to the Firmament : then two other pairs of actors 
will come in view, To-day will be heard uttering speech 
into the drowsy ear of Yesterday, and To-night will be 
seen pointing up to the stars demonstrating theological 
problems to Last night who is away across the eaith at the 






SEEING POETRY 


^45 


other horizon. Such vast school-rooms and lecture-halls 
cover the entire globe so that the picture includes a bird’s- 
eye view of the nations in their tiny countries beneath 
looking up from all quarters of the earth to these heavenly 
instructors. Thus 44 there is no speech nor language where 
their voice is not heard.” In this manner proceed with 
this and other selections. 

Hymns and poems afford good practice also. 44 Abide 
with me, fast falls the eventide,” etc. Shut the eyes and 
see this hymn, persist until the pictures grow more and 
more distinct and beautiful; it will prove to be an enter¬ 
taining habit. Abide with me, what sort of person? man, 
woman; old, young; rich, poor; sick, well; happy or 
despondent? etc. Fast falls the eventide? is it a child 
afraid of the dark? or the Psalmist walking through the 
valley of the shadow ? What causes the darkness to deepen ? 
and what effect does Jesus have upon it? is any light to be 
seen as he approaches from the distance? does he dispel all 
gloom when he comes? or is the outer darkness made more 
visible because of the intensity of his light? 44 When other 
helpers fail and comforts flee;” what sort of helpers are 
seen? and wherein do they fail? what kind of comforts? 
how fast are they running away? in what direction? by 
whom driven? etc. 

Poems are already pictures, which makes good poetry 
an excellent incentive to originality and an indispensable 
auxiliary of preaching. It is necessary often to close the 
eyes before the mind will reveal all the scenes in even the 
most familiar poems, because the mind is so jealous an 
artist that it will not display its choicest pictures in the 
public street. 

Reading is a necessary adjunct to originality after the 
powers of observation have been trained. There is much 
that passes for reading which is nothing worthy of a name: 
the mind wanders uncontrolled, words grow dim, and no 
definite ideas remain. 



246 


PREACHING WITH POWER 


Originality demands reading, in various ways, for dif¬ 
ferent purposes. 

1st, Reading topically to discover what others have 

said. 

2d, Reading critically to see how others express them¬ 
selves. 

3d, Reading everything within reach to open up new 
fields of invention. 

4th, Reading rapidly, instead of carefully, to excite 
the brain as the author intended it should be, and also to 
see his literary perspective. 

For reading to be helpful the temptation to borrow, 
quote, commit, or imitate must be resolutely resisted. Quo¬ 
tations are valuable, but during the development of 
originality they must be avoided. 

Ruminating, so to speak, upon all that is read and 
heard is the next sure step towards creative thought. 
Reading without such subsequent thinking-over is a harmful 
practice, referred to by Robert Hall concerning a preacher 
who “ Laid so many books upon his head that his brain was 
unable to move.” 

“He hath no power that hath not power to use.” 
“ Much study is a weariness of the flesh.” In these days 
of the Fourth Estate people read too much and think too 
little. After reading upon a subject the mind is filled with 
borrowed thoughts that leave little room for the free play 
of creative functions. One may brand these ideas as his 
own, and conceitedly imagine himself possessed of much 
wisdom, but they will flee so soon as th6 fetters of memory 
upon them have loosened. Euripedes had this experience 
in mind when he said “ Among mortals second thoughts 
are wisest.” 

The best book is one which leads a man to think for 
himself. Rumination after reading is like digestion after 
eating—the absorption of external materials into the very 
fiber of one’s own being. 








INGENUITY 


47 


Meditation arouses that personal interest in a subject 
which is preliminary to originality. Information must be 
deliberately turned over and over like valuable gems, viewed 
at different angles, in various lights, upon all sorts of back¬ 
grounds: tested by acids and by heat; weighed, measured, 
filed, struck, and compared with everything known. 

Gardiner Spring long ago urged us to “ Carry the sub¬ 
ject in our thoughts, to allow it to go out with us when we 
walk, to haunt our pillow and creep unseen within the folds 
of thought when we sleep, to wake when we wake, and to 
be for the time our master-impulse.” 

2d, Ingenuity in restating familiar ideas so as to make 
them fresh and new again. This is a higher grade of orig¬ 
inality than the preceding and yet not so difficult to attain. 
A speaker who possesses this faculty is called “ interest¬ 
ing ” which every preacher may easily become. The 
remedy for an inattentive audience is to give them some¬ 
thing to attend to. Rehearsing familiar statements cannot 
hold attention because every hearer knows from the begin¬ 
ning of a sentence how it will end, his mind meanwhile 
seeking for something else to attend to until another sentence 
shall perhaps contain something new. 

Exercises that give practice in originating variations 
of form concerning a familiar theme are necessary at this 
stage of mental training. 

Paraphrasing is the easiest method of developing 
this power. Verses of Hymns, Poetry, Scripture; selec¬ 
tions from sermons or other writing; anything and everything 
can be used. Endeavor to retell in the most entertaining 
manner possible whatever has been selected as an exercise. 
Begin with easy tasks and increase their difficulty until able 
to take the driest statistics and clothe them with attractive 
forms. Study the best examples of entertaining literature 
from DeFoe to Cable, and while the consciousness of an 
ability to do the like excites the mind make an honest trial. 

Altered Quotations is a kind of exercise that may 


248 


PREACHING WITH POWER 


be used in speeches and sermons without private practice. 
It consists in changing part of a familiar saying so as to 
dress the same idea in a novel manner. 

English is a conservatory of abundant epigrams whose 
beauty and attractiveness are better appreciated when the 
bouquets are freshly formed. 

Familiar quotations that are repeated many times 
weaken their force, yet they should be used. Form the 
habit of giving them a slight touch which will occasion 
interest and develop originality at the same time. 

Instead of saying “ Out of syght out of mind ” say 
“ Out of syght out of serious consideration.” And so on : 
—“ The better the day, the more noble the performance.” 
“ Better late than never show interest.” “ God made the 
country but politicians made the metropolis.” “And 
thereby hangs an anecdote.” “ Last but not foot.” 
“ All’s well that terminates satisfactorily.” “Least said 
soonest congratulated.” “ Facts are mulish things.” “ To 
blunder is human.” “Who steals my purse steals due- 
bills,” etc., etc., etc. 

In actual discourse certain quotations used because of 
their wit, beauty or testimony, of course must be recited 
verbatim : but proverbial expressions that are employed for 
rhetorical padding should be picked apart to remove their 
hardness from so frequent use. 

Literature is replete with exhibitions of this working* 
over of familiar thoughts. Byron claimed that all great 
writers were in this way conscious plagiarists, which is not 
true because to freshen up a battered expression is far from 
bare plagiarism. 

A single random example of this practice by our fore¬ 
most writers may sufficeSome obscure Latin author 
asserted that love is beneficial even when unsuccessful. 
Shakespeare moulded the thought into two forms. “ Love 
knows it is a greater grief to bear love’s wrong than hate’s 
known injury.” “ If haply won. perhaps a hapless gain ; if 



IMAGINATION 


2 49 


lost, why then a grievous labour won.” Cowley followed by 
saying “ A mighty pain to love it is, and ’tis a pain that 
pain to miss.” Perhaps fifty years later Congreave wrote, 
what sounds like modern slang, “ ’Tis better to be left, than 
never to have been loved.” Shelley expressed it negatively 
“ lhey who inspire love most are unfortunate, but those who 
feel it most are happier still.” Thackeray gave it then 
another turn, “It is best to love wisely no doubt; but to 
love foolishly is better than not to be able to love at all.” 
Tennyson moulded it into the shape that has been univer¬ 
sally approved, “ ’Tis better to have loved and lost than 
never to have loved at all.” 

Just as many effective expressions were originated by 
leading authors endeavoring to give an interesting form to 
familiar sayings so may every preacher train himself to be 
original and entertaining. Is it not worth the practice ? 

3d, Imagination of the ideas and their forms. In this 
highest stage of originality there is no conscious imitation, 
no study, no alterations, but both form and substance are 
entirely new and spontaneous. Napoleon the Shrewd 
declared that “Imagination rules the world.” Paul the 
powerful saw visions but he was far from visionary. Men 
may ridicule the “voices” of Jeanne d’Arc but they cannot 
deny her consequent victories. 

Visions go by various names, as ambition, push, deter¬ 
mination, inspiration, genius ; while they who follow them 
are called heroes or cranks according to popular prejudice 
But every successful person has some vision constantly in 
sight which he is endeavoring to realize, thereby becoming 
the man of one idea, the specialist, or the persistent plodder 
who masters all obstacles. 

Imagination then is a recognized power which should 
be exercised in every pulpit. To those who have reached 
the first two tiers of originality this highest plane will prove 
an easy step. 

Mental faculties like muscles develop most under pres- 


25° 


PREACHING WITH POWER 


sure. Images come into the mind that earnestly yearns for 
their appearance. A constant longing for this supreme act 
of the imagination causes a rush of blood to the proper por¬ 
tion of the brain which occasions activity of that particular 
organ. 

But when imagination begins to act its pictures are 
shaped by the outlines of perception, and colored from the 
palette of taste. Imagination is therefore limited in the 
character of its work by the degree of culture or neglect 
existing in its lower stages: its special function being to 
make “images” with distinctness. 

Poetry, Music, and Art, together with whatever culti¬ 
vates good taste, are indispensable studies for the preacher. 
By them imagination is supplied with proper materials for 
its most sudden and brilliant performances. 

Reading poems in a desultory manner, walking through 
art galleries, and attending concerts will not cultivate taste. 
There must be careful study of these aesthetic productions 
in a sympathetic mood, endeavoring to hear as it were the 
language that they speak; comparing the works of various 
masters, until little by little a new perception thrills the 
mind. Utilitarian notions keep culture in bondage. Poe¬ 
try, pictures, and music merely for use and not for keen 
enjoyment are especially injurious to the preacher. His 
work is prosaic and burdensome enough to deserve the anti¬ 
dote of art in all its highest forms. 

No man is too poor to have access to something aesthetic. 
God hangs paintings in the sunset sky that no wealth could 
purchase: both poetry and music fill the pages of those 
“books in the running brooks” which all may enjoy. 

But apart from natures treasury of art there are means 
of studying the master-works of men. In every neighbor¬ 
hood there are books, and often excellent examples of 
painting and sculpture, with skilled performors of classical 
music. Let it be known that any humblest minister delights 
in such things and access to them will surely open. 







FIGURES OF SPEECH 


25 1 


Figures of Speech are natural to all, and most abun¬ 
dant with the least educated. Using them carelessly is at 
best a waste of rhetorical power, tending to ridiculous con¬ 
fusion, and acting injuriously upon the speaker’s brain. 

To develop imagination the habit must be persistently 
encouraged of scrutinizing every figure of speech the instant 
it is suggested. First see what the figure is—a man, horse, 
bird, stone, tree, flower, cloud, wave, star, etc. Keep the 
eye steadily upon it until entirely done, compelling the mind 
to see that one “figure” while speaking about it. In this 
simple way two good results are easily gained ; the figurative 
language is made consistent, interesting, and effective, while 
the imagination is trained to hold these pictures before the 
mind. 

What the rhetoricians term “mixed figures” are simply 
mixed visions, several images before the mind at once. 
Whoever said “ I smell a mouse, but I shall nip it in the 
bud,” should have kept his attention upon the mouse first, 
after which he could have looked upon the weed cut down 
before its buds had germinated poisonous pollen. It is as 
easy as it is hurtful to confuse these mental “figures” or 
images. A noted lawyer spoke about the argument of his 
opponent being blown up with gas which nevertheless would 
fall with its own weight: the balloon image was not com¬ 
pletely described before the stone came in view. 

No matter what shape a “figure” of speech may take, 
in the most hurried remarks, keep the eye upon it and speak 
consistently about it before permitting any other figures— 
for they are gregarious—to rush rudely in. 

Practice in this vividness of language is the most helpful 
possible to devise for the direct cultivation of imagination. 
When this has become habitual the mind will seem to climb 
higher and suggest visions and pictures of thought “ too 
lofty for language to reach.” 

Vision is the climax of intellectual culture. It is the 
farthest remove from dreams or hallucinations, although 



PREACHING WITH POWER 


35 3 


spontaneous as they. The apostles not only manifested this 
experience but boasted of it. Luther, whose vision of the 
devil was so real that he threw the inkstand at him, had 
vivid scenes of Jesus and truth which he said were like 
opening to him the gates of paradise. Dr. Finley had been 
a failure for years, but during the delivery of an uninterest¬ 
ing sermon there appeared to his mind “a view which was 
worth the world,” and which was the commencement of a 
noted revival, formed an era in his life, altered the character 
of all his preaching, and caused him to be one of the most 
successful ministers. 

Livingston’s famous sermon at the Kirk of Shotts, under 
which five hundred were converted, was preceded by a night 
of prayer and visions which caused his face to shine like 
that of Moses. Brainerd had frequently such experiences ; 
so had the pious Flavel, to say nothing of Whitfield and 
thousands of others who have testified of the vividness with 
whiqh they saw the ideas they were to proclaim. Successors 
of the Apostles should be and may be able to preach “ that 
which was from the beginning, which we have heard, which 
we have seen with our eyes, which we have looked upon, and 
our hands have handled of the word of life.” 





Physical Sources of Power;-. 




“ There are three wicks to the lamp of 
a man’s life: Brain, Blood, and Breath.” 

O. W. Holmes 

“ Life is a Mission. Every other definition of 
life is false, and leads all who accept it astray.” 

Mazzini. 

“And the eye cannot say unto the hand, I 
have no need of thee; nor again, the head to 
the feet, I have no need of you. Nay, much 
more those members of the body which seem 
to be more feeble are necessary.” 

Paul. 

“Thyself and thy belongings 
Are not thy own so proper as to waste 
Thyself upon thy virtues, they on thee. 
Heaven doth with us as we with torches do, 
Not light them for themselves; for if our vir- 
Did’ not go forth of us, ’t were all alike [tues 
As if we had them not. Spirits are not finely 
But to fine issues ; nature never lends [touched 
The smallest scruple of her excellence 
But, like a thrifty goddess, she determines 
Herself the glory of a creditor— 

Both Thanks, and Use.” 


Shakespeare 


HEALTH 


2 55 


CHAPTER XIV. 

TAKE HEED UNTO THYSELF. 


■ rtvNE of the most harmful blunders peculiar to the min- 
^ istry of to-day is an undue exaltation of the brain. 
A wonderful organ it is and capable of marvelous accom¬ 
plishments, but having no power of its own all its acts are 
dependent upon the more strictly physical members of the 
body. 

Instead therefore of brain being everything it would be 
nearer the truth to say stomach is everything. If the brain 
bears the scepter of humanity, the stomach is its throne. 
The digestive organs are those daughters of the brain whose 
powers have often been underestimated until too late, for 
many a Lear has been compelled to wander a piteous coun¬ 
terfeit of what he might have been. “A sane mind in a 
sound body ” is the blood royal of noble manhood. 

Physical wrecks abound more along the pacific borders 
of the pulpit than in all the tempestuous channels of other 
professions combined. Artists delineate the typical clergy¬ 
man as sickly, consumptive, nervous, an overgrown head on 
an undeveloped body. 

Simply as a question of existence, or of personal com¬ 
fort, this abnormal life might be tolerated. But while a few 
are able to “live ” and accomplish considerable thus handi¬ 
capped, the vast majority either deprive their people of what 
God designed them to do, or else abandon their calling 
entirely. 

Sickly preachers live in an atmosphere of pity rather 
than of power. In a negative way they serve a good pur 







25 6 


PREACHING WITH POWER 


pose. Sympathetic people derive pleasure and profit from 
their mild ministrations, or excuse the fitful and testy results 
of their nervousness, but the masses yearn for the man of 
positive power. 

A preacher with one lung entirely gone has been known 
to serve churches acceptably for many years, but that does 
not prove consumption to be necessary to the pulpit. Many 
scholars know everything excepting Hygiene, but, as Holland 
says in Self Help, “ Scholarship, save by accident, is never 
the measure of a man’s power.” Dollars and years are more 
readily devoted to the education of mind than to that of the 
body. Yet if we desire a crop we must not neglect its soil. 
And physiology teaches clearly that higher functions are 
restricted by the lower: spiritual forces are affected by the 
mental which in turn are limited by the physical. If a grand 
superstructure, such as the preacher deserves, be desired 
there must be an adequate foundation of health. 

Of course gourmandism, which is a sin against the 
stomach, is an enemy to spirituality, and equally so is ascec- 
icism. Yet there has descended a strange inheritance of 
Christian prejudice against the vigorous human body—prob¬ 
ably due to an early misapprehension of ‘‘flesh” in the 
New Testament. 

Aside from this prejudice, strengthened unfortunately 
by the average sickliness of preachers, everybody knows 
that vigorous health is one of the strongest of human powers. 
Many a preacher accomplishes wonders without remarkable 
mental force, just by the overwhelming magnetism of a vig¬ 
orous virile organism, so that Dr. Cuyler named as “ the 
three essentials for pulpit success, to be master of the subject, 
to be master of the language, to be master of digestion.” 

Three Physical Sins, Nervousness, Throat trouble, 
and Anxiety, are peculiarly prevalent in the ministry. To 
one or more of these may be traced the depleted powers of 
every sickly clergyman, and yet all three can be easily 
avoided. 







FOOD CURE 


57 


Nervousness and Clergyman’s Sore Throat will be 
noticed in the chapters on Breathing and Magnetism. 

Anxiety is a temptation shared by all but peculiarly 
aggravating in the pastorate because of the patience and 
sympathy so constantly demanded. Of all Christians the 
preacher should “Let the peace of God rule” in his heart 
both for an ensample to the flock of his own faith in God, 
and for the preservation of his strength for greater useful¬ 
ness. Far from doing good anxiety entails great physical 
harm if long continued. 

Sympathy is one of the strongest temptations in the 
ministry toward hurtful anxiety. It is one thing to be sym¬ 
pathetic, but another, and a harmful thing to permit that to 
grow into a passion. When a pastor visits people in great 
distress he is not helping them one whit by permitting him¬ 
self to feel as badly as they. Just as much good can be 
accomplished by sympathetic words and helpful deeds 
without that unappreciated, useless, and weakening anxiety 
so frequently encouraged. 

Zeal is another temptation of the ministry toward anx¬ 
iety. Because Christians are cold, and so generally provoking 
the pastor foolishly permits himself to worry over their 
shortcomings. But faithfulness is intellectual and volitional, 
certainly not emotional. Any worrying ought by right to be 
shifted upon the unfaithful and not permitted to enervate 
the zealous overburdened pastor. 

“Take therefore no (anxious) thought for the morrow” 
applies peculiarly to preachers, who should rather imitate 
Moses when he said to the Lord “ Have I conceived this 
people? have I begotten them,” etc. Numbers xi 10-15. 

Principles of Health should be as carefully studied 
by the preacher as doctrines of theology that he may be 
orthodox in both. 

Foods are better than Drugs in unskilled hands. Let 
physicians prescribe medicines, or stimulants if they must 
be used. 

1 3 




PREACHING WITH POWER 


258 


Among other peculiarities this might be termed the 
Patent Medicine Age, for even educated ministers rush to a 
drug store at the slightest suggestion of pain or inconvenience. 
Many advertised preparations are good, but this habit of 
resorting to them is injurious to the health. Napoleon’s 
single remedy was to abstain from food until the body healed 
itself, which is much safer than to prescribe known or per¬ 
haps unknown drugs without medical experience. 

Each portion of the body needs certain chemicals in 
fixed proportions, which may be supplied in two ways:—first 
by taking them directly into the stomach, which is artificial, 
uncertain, and only resorted to by physicians when there 
seems to be no other possible; second, the natural way by 
means of foods which contain those same substances as put 
up in nature’s laboratory. When the doctor tells a patient 
he needs iron in the blood does he think of swallowing a 
crowbar, unless he takes it for irony? How much more 
rational to eat those foods which contain an excess of iron, 
or whatever else may be required. 

Many chemical elements enter into the human frame, 
which explains why a variety of dishes should be found 
upon the table of the humblest preacher who is to do his 
full duty. Let him economize anywhere else but never 
starve any part of his faithful body. 

Hygiene like all sciences has its trinity of truth. Three 
purposes are to be accomplished by food, 1 st to supply the 
bones, muscles, etc., which compose the mechanism of the 
body; 2 d, to sustain the brain which is to direct the activi¬ 
ties of this mechanism; and 3 d, to provide fat as a reservoir 
of heat and material. 

Food must supply therefore what the chemists would 
call Nitrates, Phosphates, and Carbonates. Some foods 
like Milk, and Wheat contain these three elements in proper 
proportions, but other combinations of them are necessary 
which the fruits and vegetables supply in their seasons. 
Sickness indicates a need for some chemical that has been 




THE SUPREMACY OF VIRILITY 


2 59 


neglected which accounts for the beneficial effect of change 
of diet, water, and air. 

The Intestines carry off the useless and therefore 
poisonous matter which has been displaced by the digestive 
act. It is evident that twenty-five feet of bowels could soon 
affect the healthiest body if kept loaded with putrifying 
matter. Yet it so happens that the nervousness to which 
preachers are exposed tends to paralyze the nerves which 
act upon the bowels and induces constipation—synonymous 
with suicide. Close watch should be kept upon this homely 
servant of the brain, and any irregularity given prompt 
attention. Avoid drugs, unless under medical advice, warm 
water copiously injected being the rational and more bene¬ 
ficial way. Some eminent physicians have claimed it 
impossible to contract contagious disases while the bowels 
are kept thus cleansed, and experience proves this to be a 
preventive and a cure for fevers and almost every abnormal 
condition of the system. 

Cleanliness, which Chas. Wesley and not the Bible, 
declared to be next to godliness, surely needs no recom¬ 
mendation. Any one who believes in the sanctity of filth 
belongs among the swine who cannot appreciate the pearls 
of truth. One look at the skin through a lens reveals mil¬ 
lions of tiny sewers nature has provided which, like the 
bowels, need daily to be cleansed. 

Virility may be more generally disregarded because 
less frequently mentioned. It is not good health alone that 
creates preaching power, a woman or a child might possess 
one but could never exhibit the other. Women can speak 
pleasantly, instruct properly, and by virtue of sympathy or 
respect cause people to act, and thus seem to preach with 
power. Compared with those men who are effeminate, or 
who have never exercised the powers they own, women and 
youth may seem to excel. 

But the theme of these Chapters reaches far beyond 
this, endeavoring to place the ministry of to-day upon the 



260 


PREACHING WITH POWER 


plane of Apostolic times; preaching with a power that 
defies principalities and authorities which are doing their 
utmost to crush it. Such power is far above that which 
women and weak men wield by virtue of the good nature 
and sympathy of their audiences. 

When Pilate said ‘‘Behold the man” he, who had 
just sneered at Truth, uttered what no philosopher could 
surpass. With all reverence it must be claimed that Jesus 
represented manhood in its perfection, “Very Man and 
Very God.” Common sense, history, and science teach us 
the absolute Pleadship of MAN-hood over all things human. 

Like everything else it is possible to ignore this without 
seeming loss, as men may appear sober although heavy 
drinkers; but the physiological law hangs over all like a 
sword of Damocles indicating the point of danger. 

No hint of impurity or immorality is intended concern¬ 
ing the ministry, but the preacher is urged to take heed 
more closely to himself that his virility be preserved, and 
then relied Upon as a basis of preaching power. 

Effeminate habits of voice, manner, thought, method, 
or language should be eschewed. Pampering the flesh as 
to luxuries, encouraging a sensitiveness about what people 
say or think, and avoiding in the pulpit what might bring 
down the wrath of rulers or pharisees—everything indeed 
that savors more of woman than man is a virtual abdication 
of the “throne of eloquence,” as Paxton Hood names the 
Pulpit. 

The Eyes are so necessary to preachers that they 
deserve special care. From their abuse proceed headaches 
and other troubles which show no relationship to them. It 
should be remembered that stomach, brain, and eyes are 
sympathetic, consequently study should not be attempted 
with an empty stomach, or reading of any kind begun in a 
dim light. 

Precautions against contagion should be taken with¬ 
out however exciting any fear, for sometimes the path of 



IN THE SICK-ROOM 


26l 


duty leads to the grave. Running from disease is the surest 
way to be overtaken by it, trust in God is the safest protec¬ 
tion; see Isaiah xxxi. 

In addition to these spiritual and mental safeguards 
ordinary precautions are needful. Germs of disease are 
communicated to visitors in three ways, by personal contact, 
on the breath, and in the clothing. 

Visiting the sick and dying need not cause dangerous 
exposure to disease if these avenues are avoided. 

A pastor should inspect every sick-room upon entering 
and quietly seat himself so as to have any draught of air 
pass from his healthy body towards the sick but never from 
the sick towards the well. Besides protecting himself from 
a needless disease the visiting minister compels virtue to go 
out from him to benefit the sick. In this way health be'comes 
an active element of power in Pastoral Preaching. 

Whenever personal contact with a contagious disease 
cannot be avoided the best precaution, and the most bene¬ 
ficial act to the patient, is to wish very strongly that your 
touch may be somewhat like the healing hand of Jesus. 




262 


PREACHING WITH POWER 


CHAPTER XV 

THE BREATH OF LIFE. 


PREACHERS have the dishonor of creating and per¬ 
petuating a disease peculiar to themselves. “Cler¬ 
gyman’s Sore Throat” is as unnecessary as it is crippling 
to the ministry. Thousands of godly men are so ignorant 
•of the construction and care of those organs which they are 
especially called to use, that they do not even know how to 
breathe. Scripture reveals the first process in correct 
breathing: when God made man he “Breathed into his 
NOSTRILS the breath of life;” and yet preachers who 
enforce other Texts so rigorously are doctrinally wrong in 
sucking air through the mouth , in defiance of this. 

Sin so common becomes venial, but its sure punishment 
is called “ Throat Trouble.” If breathing were performed 
Scripturally Clergyman’s, with almost every other kind of 
sore throat, would be unknown. 

Plow sensitive must be that marvelous instrument in the 
throat with such supreme powers of expression proceeding 
from two little semi-circular membranes! Every breath 
we draw passes in and out of the lungs through these deli¬ 
cate vocal cords. The blood in the larynx keeps the 
membranes warm, but when breath is taken in through the 
mouth (and not one educated person in ten thousand, unless 
taught better, inhales through the nose) the colder air, 
sometimes many degrees below blood heat, loaded with dust 
and disease-germs visible to the eye in a ray of sunshine, is 
allowed to fall upon the vocal cords, and this suicidal process 
repeated thousands of times a day for years together. Is 




ORTHODOX BREATHING 


363 


it any wonder that men fail who add to this torture of their 
larynx the vigorous act of public-speaking ? Inflamation 
then sets in and throat diseases complete the disgrace. 

Look at the beautiful provision of nature! In the head, 
back of the nose and above the roof of the mouth is a cavity 
larger than the first, completely filled with a sort of sponge 
kept very hot by numerous blood-vessels which warms the 
air, and filters out the dust and germs. 

Air that has been in the lungs is already warmed and 
therefore may be safely expelled through the mouth. But 
the Golden Rule of Breathing is:— 

ALWAYS INHALE THROUGH NOSE ALONE. 

Breathing thus scripturally will prevent, as it will cure 
Clergyman’s Sore Throat, which never can be cured unless 
this correct habit is formed. 

People always claim that they do not inhale through 
the mouth, which false confidence must be removed. It is 
true that nearly all inhale correctly when silent, but during 
conversation the mouth is partly open and in goes the 
breath. 

Have some faithful friend watch closely and note the 
unconscious habit of mouth-breathing. With most people 
it is audible. 

Cure of Mouth Breathing consists in training the 
little valve at the back of the throat to close at every inspi¬ 
ration while the mouth is open so that even when the mouth 
is not shut all breath must come in through the nose. After 
this valve learns its business a little attention will complete 
the cure and the voice, if lost, will slowly return. 

Palate Exercise: Keep the mouth open easily, 
perhaps wider at first, and take a long breath through the 
nose, expelling it through the mouth. Repeat it say ten 
times when the sensation of the soft-palate working in the 
throat will be very distinct. After a rest repeat the exer¬ 
cise, in through the nose and out through the mouth . Keep 
this up until no critic can see any evidences remaining of 



264 


PREACHING WITH POWER 


the wind-sucking habit. 

Another open-mouth habit calls for a cure at this stage, 
namely drawing in a mouthful of air at the commencement 
of every long sentence and paragraph. Close attention 
must be directed to it until the new habit is formed of 
taking a deep inspiration through the nostrils long enough 
beforehand to avoid the temptation of nervously gulping 
the lungs full in a hurry. 

Scientific as well as Scriptural reasons demand correct 
breathing. Blood is purified in the lungs by exchanging 
carbon foi oxygen. About 250 feet of air is breathed daily, 
carrying off 18000 cubic inches of carbonic-acid gas, con¬ 
taining over 5 ounces of solid carbon. When enough air 
is not inhaled to carry off all this carbon it remains in the 
blood which it thickens and darkens. 

Air is a mixture of Oxygen and Nitrogen. In the air- 
cells of the lungs nitrogen attracts carbon from the blood 
and at the same time the iron in the blood has a stronger 
affinity for oxygen than oxygen has for nitrogen. 

Besides this purifying process which so manifestly 
affects the fountain of health correct breathing imparts 
electricity-—another element of life—to the blood. Insuffi¬ 
cient breathing both poisons the blood and robs it of 
electricity. 

The lungs contain perhaps millions of tiny air-cells, 
which fully expanded would more than fill the chest, con¬ 
sequently vigorous action is needed daily to keep these cells 
all open; but civilized folk live an abnormal life and use 
only one-third of these important cells. 

Inspiration of mind is directly related to inspiration of 
air; there is nothing in the way of all being “inspired” 
preachers: the following exercises have cured many and 
developed unsuspected power. 

Chest Training, to expand, limber, and strengthen the 
pectoral muscles. Since the lungs are like a collection of 
tiny balloons, whose expansion is of course limited by the 




INSPIRED MEN 


265 


size of the chest, it is plain that development of the thorax 
is conducive to the powers of preaching. 

People with small chests are actually rib-bound; the 
chest feeling hard and rigid as a board. But the intercostal 
muscles are made to expand surprisingly and can soon be 
trained to enlarge the lung capacity at least three-fold. A 
large outer measure may be caused by fat, and it is best for 
every preacher to develop his chest whether he feels the 
need or not. 

Bear in mind that the lungs must never be strained—as 
some ignorantly think ; they must not be expanded in the 
dangerous attempt to stretch the chest. The lungs will 
take care of themselves, the trouble is always elsewhere. 
Stretch the muscles of the chest by will-power not by lung- 
power. 

Stand erect, empty the lungs, and then while “holding 
the breath ” stretch the chest, raising it up and out several 
times —or trying to—and then rest a few minutes. Repeat 
this exercise until the chest rises and expands easily. A 
record of the two measures, empty and stretched, will show 
the progress made daily. 

Next, with empty lungs, knead the chest all over vigor¬ 
ously with the fingers, especially near the arm-pits, crushing 
the ribs in several inches. 

Then take a full breath—-never straining the lungs— 
hold the chest up by muscular effort, and gently tap the 
fingers upon every part of it. 

Finally, form the habit of walking, standing, sitting, 
and talking with the chest, or roof of the thorax, held high 
up by the muscles on top , which will be a very difficult prac¬ 
tice at first; but which alone will compel the lungs to fill 
the cavity thus made, and really accomplish everything else 
in correct breathing. But not one in a thousand will do.this. 

Diaphragm Training, to regain control of this strong¬ 
est of muscles. Under the lungs is a peculiar instrument 
of respiration which moves up and down to push out and 






266 


PREACHING WITH POWER 


draw in the breath. Of themselves the lungs have no power 
of motion, but the diapragm compels them to squeeze up 
into smaller space, and then withdraws so that the atmos¬ 
pheric pressure fills the air-cells again. Hence diaphragm¬ 
training is the most important of all after the chest has been 
fully enlarged. 

People of sedentary habits will find this the hardest 
struggle of their lives, but when mastery over this muscle 
has been asserted there will be a double gain in will power 
and in health. 

Two sets of nerves control the diaphragm; one set 
keeps up the “involuntary action” of breathing during 
sleep, the other set controls the “voluntary action” during 
speech. Now the involuntary having much more practice 
than the voluntary set up a habit of breathing in that gentle, 
inefficient degree peculiar to slumber. So soon as a greater 
activity is desired the diaphragm resists the attempted control 
and a battle ensues. Until the man becomes master he does 
not deserve to preach, and the consequent lung-troubles and 
inefficiency generally bring him down from the pulpit. 

Exercises must be undertaken then with the determina¬ 
tion necessary to “break” a wild colt. First, the diaphragm 
must be compelled to obey ; second, it must be stretched in 
both directions; and third, its speed must be dictated. 

Get a short piece of tube, say a cigar holder, a piece of 
tobacco-pipe, or a quill, the smaller the opening the better. 
Empty the lungs through the mouth until no more breath 
seems to remain, then, while the expulsive pressure is con¬ 
tinued, place the tube in the mouth and blow when it will 
be noticed that a large quantity of air can still be expelled. 
This proves that a great amount of “bad air” remains in 
the bottom of the lungs, and that this is due to the laziness 
of the diaphragm which could rise further and expel it. 

This exhaling exercise, which can never harm the most 
delicate lungs, should be persisted in until the diaphragm is 
compelled to stretch many inches upward thus squeezing 





I BRING IT INTO SUBJECTION 


267 


out poisonous air that may have been poisoning the lungs 
for weeks. Laughter is healthful because it fully empties 
the lungs : but correct breathing is better because more 
frequent. 

If there is any lung-trouble the following exercise must 
wait. Stretching the diaphragm downward requires a full 
breath taken in through the nose, though not violently, and 
then the tube used to suck in more air which compels the 
midriff to descend further than customary. 

Now for the battle :—take a full breath and begin to 
count aloud somewhat rapidly, “One, two, three, four, five, 
six, seven, eight, nine, ten ; one, two, three, four, five, six, 
seven, eight, nine, twenty; one, two,” etc., all on that single 
breath. After awhile the breath will seem to be gone, but 
this is only a seeming , the real fact being that there is yet 
in the lungs twice as much as has been used ; the sensation 
of suffocation is a falsehood due to the stubborn attempt at 
the diaphragm to have its own way. All possible will power 
must now be exerted to resist this false sensation of suffo 
cation and compel the diaphragm to rise further and supply 
more air for counting. 

The first skirmishes in this great battle may be slight 
and ineffective but victory is certain in a protracted cam¬ 
paign. Some have to stop at 15, others at 60, but it is 
possible to count 300 in one breath, and a record should be 
kept to show daily progress. 

Deep Breathing, and various other valuable secrets of 
speaking-power require the living teacher who can soon 
impart a wonderful reserve-force. 




268 


PREACHING WITH POWER 


CHAPTER XVI . 


PERSONAL HAGNETISM. 


t UIT you like Men; be Strong, is an Apostolic injunc¬ 
tion only just beginning to be fathomed. “The 
scientific study of Man is the most difficult of all branches 
of knowledge,” confessed Dr. O. W. Holmes. Sir Thomas 
Browne declared “The whole creation is a mystery, parties 
ularly man.” Carlyle said “To understand man, however, 
we must look beyond the individual man and his actions or 
interests, and view him in combination with his fellows.” 
For, says Shakespeare, “Men at some time are masters of 
their fates;” which is explained by Pope, “So Man, who 
here seems principal alone, perhaps acts second to some 
sphere unknown ;” which may have been the meaning of 
Herbert when he affirmed, “Man is one world, and hath 
another to attend him.” But most preachers would echo 
the sentiment in Tennyson’s Maud, “And ah ! for a Man to 
rise in me, that the man I am may cease to be.” 

“The proper study of mankind is Man,” but man dis¬ 
likes to study himself properly. Nowhere else has the 
narrow prejudice been so prominent which keeps one science 
from admitting the results of another. Until lately Psy¬ 
chology ignored Physiology, and now, though resting for the 
first time upon a foundation of fact, it still rejects the only 
true superstructure of Theology. Every science relating 
to man is therefore fragmentary, and proportionally artificial 
or empirical; but educated people are just as stubborn 
to-day in believing their philosophies to be pertect as ever 
were those ancients whose opinions are laughed at by the 



PERSONAL MAGNETISM 


269 


school-boy. 

The heart is man’s organ of life, the brain is his organ 
of thought, but back of these is that mysterious something 
called the Ego, or Self. Each of these distinct phases of 
human nature manifests itself peculiarly. The body is 
necessarily servant to the mind, and both mind and body 
convey the manifestations of the Ego, or Spirit. But as no 
one confuses thought with vitality because the mind can only 
express its thoughts through various members of the body, 
so there should be no failure to recognize the presence of 
the Spirit because it also must make use of mind and body 
as channels of its influence. 

Usually people shut up their truest selves, but whenever 
this Ego, inaccurately called Soul, does make itself promi¬ 
nent everyone is conscious of the difference. At such a 
time the eye has what is called a “fire” that makes weak 
people quail, the voice takes on an indefinable change that 
thrills every hearer, the entire expression of countenance 
and bearing becomes transformed. Sometimes this is called 
Vivacity, Fire, Earnestness, Enthusiasm, or that meaning¬ 
less term Unction, but a man may possess all that those 
words properly imply without this. 

There is undoubtedly an influence sometimes exerted 
by a preacher totally distinct from language, earnestness, 
or delivery, often in spite of them—one way or the other. 
People uncharitably attribute the lack of it to an absence of 
piety, sincerity, earnestness, or other moral conditions, which 
a little observation would contradict, because the preachers 
who fail to exercise it cannot all be hypocrites. 

Because of its similarity to electrical energy this mas¬ 
terful influence is now called Personal Magnetism. 

Amongst educated clergymen it is peculiarly popular to 
encourage an ignorant skepticism concerning this which of 
course keeps them effectually from dissipating their own 
doubts. But even so cautious and judicious a master as 
Dr. J. M. Hoppin affirms “There is without doubt a wide- 




270 


PREACHING WITH POWER 


spread impression that something is greatly wanting in our 
preaching, and that there is a decided demand for more of 
practical effectiveness. No thought, or logic can make up 
for the lack of that which excites a real interest. We are 
bound to try every method, to strain every nerve, to be 
preachers equal to the demands of the times, and to seize 
its opportunities.” Other professional men welcome every 
promised aid, and consequently show a more general attain¬ 
ment of personal magnetism. 

It would surprise the best educated person to read the 
records of scientific investigation concerning human mag¬ 
netism. Humboldt wrote in 1849, in the Compte Rendue 
of the French Academy, page 576, “ M. DuBois succeeded 
in making the compass-needle deviate by the will; that is 
to say by that electrical current which produces muscular 
tension. That deviation was effected at great distances, 
and ceased when he did not keep his muscles tense.” Pliny 
one of the greatest of naturalists, who lost his life while 
investigating that eruption of Vesuvius which obliterated 
Pompeii, wrote in his Natural History, X, 142 , “There 
surely exists in man a certain power of changing, attracting, 
and of binding whatever he desires or wills to attract, change, 
or impede.” Lane and Wilkinson assert that this mysteri¬ 
ous influence has been used continuously in Egypt from the 
earliest times. And Galen said in his work On Incantation 
in Healing, “These things I have not tested, neither have I 
denied them ; because, if we had not seen the magnet 
attracting iron, we would not believe that.” 

Sir John Herschel, unusually careful in his statements, 
comes to the following conclusion in his Discourse on Nat¬ 
ural Philosophy, “Physiologists had long entertained a 
general conception of the conveyance of some subtile fluid, 
or spirit, from the brain to the muscles, along the nerves. 
This will ever remain inexplicable ; but there exists in the 
animal economy a power of determining the development of 
electrical excitement, capable of being transmitted along the 






SCIENCE LIMITED 


271 


nerves.” Some creatures like the Electric Eel show this 
voluntary control of magnetism very decisively, while recent 
researches have proved that the changing hues of the cha¬ 
meleon are due to electro-nervous excitement. 

In addition to the ordinary electricity in our bodies 
which is sometimes sufficient to light the gas, there seems to 
be a similar but distinct force, subject to our volition, and 
which manifests peculiar phenomena in relation to the 
minds of others. People see the evidences of this force by 
which mind acts upon mind, yet strangely ignore it because 
they do not understand it. Even the highest science can 
never explain natural phenomena; all it can do is to record 
and classify facts and link them together by a theory—and 
the truest hypothesis is not an explanation. How much 
more scientific is the saying of Cicero, “ I am contented in 
that even if I am ignorant in what way a thing happens 
yet what does happen I know.” 

Notwithstanding remarkable discoveries made in the 
realm of electricity investigators are compelled to confess 
that these are but pebbles on the beach alongside the vast 
expanse of undiscovered possibilities awaiting some cour¬ 
ageous Columbus. Present applications of electrical energy 
are the result of experiment rather than of theory. Elec¬ 
tricity like gravitation is known in its results, not in its 
nature. But its phenomena are well known. 

Amber develops an attracting magnetism, while glass 
produces a repelling force. Benjamin Franklin contended 
that these were opposite manifestations of a single power. 
Recent experiments show them to be distinct electricities, 
since they can be used independently in multiple telegraphy. 
But whenever these “ negative ” and “ positive ” electrici¬ 
ties are separated there arises a “tension,” or desire for 
union and balance. 

Because electricity always manifests itself on the sur¬ 
faces of objects it gained the misleading name of “ fluid,” 
but the latest theory teaches that it is neither a fluid nor a 



2 7 2 


PREACHING WITH POWER 


substance but vibration like heat, light, and sound. This 
theory justifies the calling of the peculiar control of people 
over their associates by the electrical term, “Magnetism,” 
because experience teaches that its exercise is due to a pecu¬ 
liar vibration set up first within the nerves and then through 
eye and voice—light and sound. 

Electricity exerts an effect upon surrounding objects by 
what is called Induction, as heat does by radiation. When¬ 
ever two bodies approach within the limits of Induction 
then new possibilities arise. If their electricities are in 
proportional equilibrium there is no Tension developed and 
no “ Current ” set up. But when one is out of balance 
with another there comes an instantaneous and powerful 
phenomenon called Polarity by which the Positive and 
Negative electricities change places according to their Ten¬ 
sion. It is this which causes the Needle always to point 
due North. 

Professor Faraday proved that Induction is caused by 
the atoms, so to speak, of the atmosphere which offered too 
much resistance to permit a “current,” or “Conduction,” 
but yet permitted an interchange of Polarity that passed 
from atom to atom of the intervening air until both objects 
were reached. This theory also accords with the facts of 
Personal Magnetism. 

Whenever electricity is balanced, or at a stand-still, it 
is called “ Static,” but when a current is set up then force 
of some kind is exerted which gives it the name of 
“ Dynamic ” electricity. Every thunder cloud is charged 
with Static electricity but when two of them approach near 
enough for the resistance of the air to be overcome by their 
accumulated Tension then a discharge or current is effected 
in great Dynamic force. 

Electricity exists in all substances and may therefore 
be produced in .many ways. Rubbing glass, amber, vul¬ 
canite, etc., will extract it. Any two metals dipped in any 
acid also generate it. The revolution of a coil of insoluted 




THE HUMAN BATTERY 


2 73 


wire near the two Poles of a Magnet forms the powerful 
and popular Dynamo. But all these means are simply 
feeble efforts to glean from nature a little of that magnetic 
wealth so lavishly bestowed in lightning which seems to 
laugh at our ignorance as it leaps a mile or more through 
the summer air. 

Philosophy teaches that almost every portion of the 
human body is constructed like the cell of a Battery, con¬ 
sisting of a membrane bathed on one side with an alkaline 
and on the other with an acidulous fluid, and these surfaces 
added together make up a battery of respectable dimensions. 
Napoleon was nearly correct therefore when he said on 
first seeing a Voltaic Pile, “ Voila Vimage de la Vie: la 
colonne vertebrate est le pile; la vessie , le pole positif; et le 
foie , le pole negatij .” 

Everyone is aware of the personal influence people 
exert by their presence alone. It is a real force entirely 
distinct from imagination. Some persons “ rub the wrong 
way ” even though they may be good and kind, and others 
who are ill-natured and wicked exert a fascination that can 
hardly be resisted. This is Personal Magnetism. 

It is in no way connected with mesmerism, hypnotism, 
spiritualism or other phenomena that depend upon subject¬ 
ive belief and passivity; but is a natural “atmosphere” 
surrounding people and affecting others often contrarily to 
their prejudices or beliefs. 

This power is also by most people regarded as a 
“ gift ”—which, like all other things, it may sometimes be 
—nevertheless it not only may be cultivated, but is nearly 
always the result 'of training in those who seem most gifted. 
It would show a lack of tact for successful men to advertise 
their endeavors for its attainment, and they seldom confide 
to anyone their methods, but whenever opportunity offers 
they do speak in the plainest terms about its necessity, 
though their language falls upon misunderstanding ears. 
For example that eloquent preacher known as “ Adirondac 



2 74 


PREACHING WITH POWER 


Murray ” utters these true words out of his own experi¬ 
ence:—“ The living eyes and voice, and animated presence 
of the preacher, his whole mind and body charged with the 
electric forces of the skies are alone able to uphold men’s 
souls when the horrors of persecution, and the terrors of 
death get hold on them.” Joseph Cook intended more 
than a witticism when he said “ Every sermon should be a 
chain, but that must be chain-lightning.” 

Thus much of theory has been given to call the atten¬ 
tion of preachers to possibilities they have culpably 
neglected. Nothing less than the whole man—spirit, 
mind, and body—is called to preach. His piety may be 
sufficient, his mind cultivated, and some of his bodily 
powers developed, but without this marvelous electrical 
influence he is a weak creature compared with what God 
intended he should be. As the Holy Spirit is the mightiest 
assistant outside the preacher’s own personality, so Mag¬ 
netism is the greatest force pertaining to the preacher 
himself. 

Personal Magnetism is the physical means by which 
the inmost spirit of man makes itself directly felt by the 
spirits of his fellows. It is the link between body and 
spirit, and consequently the peculiar auxiliary of the 
Preacher. 

It is a physical agent however belonging strictly to the 
body and not to mind or spirit though under the control of 
both. Many preachers are “whole-souled” men who fail 
because they are not whole-bodied. Those who feel no 
magnetic thrill can never make their hearers feel it. Piety 
in the preacher may be the hook with which he must fish 
for men, but the body is the bait around it by which the 
fish are attracted or repelled. 

Vitality has a close relationship with human galvan¬ 
ism. A great scientist has said “Electricity is Life;” at 
any rate it accompanies good health, and its therapeutic 
value is widely recognized. Whatever tends to conserve 




THE EYE, THE MAGNETIC ORGAN 


2 75 


health develops personal magnetism. Deep and steady 
breathing is very electrical. Sunshine seems to generate it. 
Sleep restores the magnetic equilibrium disturbed during 
waking moments. Air, Sleep and Sunshine form the 
trinity of health, and the triple battery of personal mag¬ 
netism. 

Stimulants, narcotics v and anxiety are its enemies; they 
endeavor to compel the body by an outside and artificial 
constraint to do what must proceed naturally from within. 

While the will has control over personal magnetism yet 
it must be exercised according to knowledge and not out of 
sheer dictation. Teachers who assert that Will-power is 
everything are very much at fault. Magnetism and volition 
are totally distinct. 

The Eye is extremely magnetic and may be called the 
index of influence, so that it is safe to say that personal 
magnetism acts only where the eye can be clearly seen. 
This wonderful power of the human eye is proverbial in its 
effect upon wild beasts; and bad people are easily detected 
by their avoidance of the eye. It was this normal influence 
that brought the Denying Apostle to repentance when our 
Lord turned and looked upon him. 

Dr. Broadus must be cited because of his extreme pru¬ 
dence:—“ The most potent element in the delivery of a real 
orator is often the expressiveness of the eye. Every man 
has felt the marvelous, magical, and at times almost super¬ 
human power of an orator’s eye. If full of his theme, and 
impressed with its importance, he presently secures the 
attention of even a few good listeners, and the fire of his 
eyes comes reflected back from theirs, till cleciric flashes 
pass to and fro between them, and his very soul glows, and 
blazes, and flames.” 

Beginning every important sermon with an intense 
gaze into the eye-balls of the people as if to read their 
inmost thoughts is the natural means for encouraging this 
force. Out of the pulpit this seems so easy as to be puerile, 




276 


PREACHING WITH POWER 


but to do it requires considerable courage and indeed some 
practice. Anyone can look at an audience, and see nobody 
in particular, it is quite another thing to look into the 
pupils of their eyes until a conscious glance is exchanged. 
This is a fundamental exercise to be practiced in the pulpit, 
which will develop other good results besides magnetism. 

During the delivery of a sermon this magnetic look is 
to be employed whenever the most important duties are 
enforced. Personal Magnetism acts mildly in a polarized 
condition all the time, but its greatest dynamic power is to 
be intentionally used, after the pattern of nature, in occa¬ 
sional lightning-strokes through eye and voice. 

Written and Memoriter discourses fail chiefly in this; 
the eye may be appaiently free but it is choked up by mere 
words so that the magnetic current cannot rush through to 
electrify the hearers. 

Everything should be arranged so as to facilitate this. 
Hearers must be See-ers also, and seated within convenient 
distance, the closer to the pulpit the better. Rising floors 
are necessary that persons in front may not obscure the view 
of those behind. No columns, ornaments, or gas-fixtures 
should be permitted between preacher and hearer, nor any 
dazzling light, or window, behind the pulpit. But there 
must be a concentration of reflected light, both day and 
night, upon the face of the preacher who is to be magnetic. 
Such matters are quite as important as the orthodoxy of the 
sermons. 

Magnetic Vibration is not any muscular action in 
voice or body, indeed it is most powerful when the muscles 
are absolutely still, as it is something felt by the inmost 
consciousness instead of by the nerves of external sense. 
People who set themselves trembling in nerve and voice, 
and weep easily are ignorantly groping in the wrong direc¬ 
tion after a vibration which instinct tells them should be 
employed. 

Let it be understood positively that such artificial 




THE POWER OF SELF-CONTROL 


2 77 


“efforts” are futile, and ridiculous. Those who think 
that earnestness, will-power, and absorption in the subject 
make an effective preacher are most prone to this mistake. 

Goethe said truly “He who is firm in will molds the 
world to himself,” but his will must have knowledge for 
its sculptor to properly fashion that mold. Will-power is 
only the steam to make effective the machinerv of expe¬ 
rience. 

To Feel the real vibration of personal magnetism one 
must restrain the feelings. Herein lies the failure of “cry¬ 
ing preachers,” because the preacher who loses control of 
himself cannot control others. 

Restraining a desire to weep drives in the sentiment, 
away back into the very soul, as we say, and sets up a 
tension of magnetic influence. As a result there will be 
heard those “ tears in the voice” so much desired. 

Some friend comes into the room endeavoring to con¬ 
ceal a strong feeling of joy, talking in an unusually tame 
and unimpassioned manner, yet there is a something in the 
air that acquaints all present with the true condition: this 
is personal magnetism. 

A company of soldiers who march quietly by, repress¬ 
ing habitually their feelings, infect all bystanders with a 
magnetic thrill of patriotism strong enough in time of war 
to cause men to enlist they hardly know why. This same 
masterful force is needed in every pulpit to compel people 
to desert their sins and vow allegiance to the Captain of 
Our Salvation. 

It was this which made the mob in Gethsemane fall flat 
upon the ground ( John xviii 6) under the dynamic influ¬ 
ence of the Saviour’s quiet voice. The repressed emotions 
of that sad night set up a Tension never parallelled, as its 
result is unexampled. 

Nervousness is an extreme lack of personal control 
which therefore must be overcome before magnetism can be 
exercised, and ignorant'attempts at manufacturing magnet- 




278 


PREACHING WITH POWER 


ism by weeping, screaming or trembling, develop this 
hurtful disease. Exercises in self-control like those on 
pages 228-230 are helpful in curing nervousness; but will¬ 
power is the actual remedy. Little by little the will must 
regain its lost mastery over the nerves, until they become 
quietly submissive. 

Various exercises will present themselves to the wide¬ 
awake person who is bent on making the most of himself. 
For instance hang a weight upon a string and let it swing 
close to the eyes which must be trained not to wink. Hav¬ 
ing someone fire a gun at unexpected moments until the 
nervous tendency to start is conquered; etc., etc. 

Sudden jerks, awkward motions, tremulousness, and 
irregular, erratic movements waste magnetism. 

Practice passing things at the table gracefully, without 
jerks, trembling, or angular motions. Make the hands and 
arms move in graceful curves, not straight lines, for grace 
is a sign of mastery. 

In walking, and the ordinary duties of life, avoid 
sudden and spasmodic changes in stopping, starting, turn¬ 
ing, etc. 

Exercises like these are all that can be attempted with¬ 
out the living teacher who is able to develop any desired 
degree of personal magnetism; but what is here suggested 
has accomplished excellent results. 

At first there may seem little gain if not even a loss of 
power, but soon an occasional current will surprise both 
preacher and hearer. As personal magnetism increases the 
eyes acquire a new luster, the skin becomes clearer, the 
breathing deeper, nerves steadier, brain quicker, and hope 
greater. 

Happy that Pastor who begins to exercise this long 
dormant power, which is beyond the price of rubies, for it 
makes music in heaven and scatters dismay in hell! 




AND HOW SHALL THEY HEAR 


2 79 


CHAPTER XVII. 


DISTINCT UTTERANCE. 


■RHETORIC teaches that the universal law of effect 
demands that the speaker shall not burden the hearer. 
If this applies to form and substance how much more to 
delivery! “ And even things without life giving sound, 
whether pipe or harp, except they give a distinction in the 
sounds how shall it be known what is piped or harped : for 
if the trumpet give an uncertain sound who shall prepare 
himself to the battle? So likewise ye, except ye utter by 
the tongue words easy to be understood, how shall it be 
known what is spoken? for ye shall speak into the air,”— 
says that most effective of preachers the Apostle Paul. 

Perhaps the most remarkable religious gathering in all 
history was that eight-days Bible Reading held by Ezra. 

Nehemiah viii says that “all the people wept when 
they heard the words of the Law,” which the eighth 
verse seems to account for, “ So they read in the Book, in 
the Law of God, distinctly, and gave the sense, and 
caused them to understand the reading.” 

Unless words are pronounced so as to be recognized the 
hearer must either guess at them, or listen to jargon, which 
is tiresome, unsatisfactory, ineffective, and liable to gross 
misunderstandings. A book printed as some sermons are 
spoken would have no readers, and yet such preachers won¬ 
der why earnest piety, and careful preparation amount to 
so little! 

The following is an attempt to reproduce the reading 
of an unusually brilliant and cultured divine, reported accu- 





28 o 


PREACHING WITH POWER 


rately in shorthand. 

“ An-he-zed da-zertane-mun hed-too-zuns, ’n-th’ 
youngar-ruv-thum sed-too-wiz-fah-thar, Fahthur, gimme- 
th’ poshun-uv-gudz th’t falthtimmy, ’n need-vidid-unt- 
thum-miz-slivin. An-ot-men-aday zaftur, th’ youngar 
gather-dalt-oog-ethar-ran-took-hiz-journay-yintoe - way - fah 
countray, yan there wastid-diz-zubstince-swith-thriyutus- 
slivin. An wen-ne-yad-spen-tall there-ra-roze za mighty 
famine-nin-that-lan dan-he-began-t’ be.yin want,” etc. 

Knowledge of the elements of pronunciation, and 
quickness to detect faults in the articulation of others is 
neither guaranty nor safeguard against personal mistakes. 
One’s ears must be opened that they may stand sentinel 
over his lips and challenge every incorrect syllable until all 
pass muster. 

Of course articulation may be overdone and become an 
affected, stilted, or “ holy tone.” Occasionally a preacher 
is afflicted with an excess of precision, and, as described in 
the Rosciad, “ He mouths a sentence as curs mouth a bone.” 
But these confessed extremists afford no excuse for indis¬ 
tinctness, slovenliness, and sing-song. 

It is indefensible to say “The consecrated cross-eyed 
bear,” as is done almost without exception. Everything 
but speech, which is most important of all, is done more or 
less “ decently and in order.” It would really be better for 
a preacher to enter the pulpit with dishevelled hair, than 
dishevelled speech, to look like a tramp than talk like one, 
to be careless of his appearance, which is for the moment, 
than of his language, which concerns eternity! 

John Seldon writing about elements of Power had this 
in mind when he asserted that “Syllables govern the 
world.” Another said “Words should drop from the lips 
like newly made coin from the mint; accurately impressed, 
perfectly finished, correct in value, and of the proper 
weight.” And the poet has represented language as a 
temple “ Raftered by firm-laid consonants; windowed by 



GRACIOUS WORDS 


28 


opening vowels.” Is this too good for the pulpit? 

Some Faults are so popular as to demand special 
watchcare. 

1 st, Dropping Consonants; such as saying an for and, sex 
for sects, ax for acts, objex for objects, fif for fifth, rems for 
realms, muntz for months, etc. 

2 d, Lazy Utterance which dislikes to move jaw, mouth and 
tongue sufficiently. Intoxicated people give us the com* 
pletest example of this “thick utterance,” but they are 
frequently matched by sober men in the pulpit. Practice 
in extreme movements of tongue, jaw, and mouth will cure 
this inexcusable habit. 

Sd, Blending Words by carrying the final sound of one 
word over to the next. In French this “ Liaison,” or mar¬ 
riage of words is a conventional beauty. But in English 
it occasions an obscuration that endangers meaning. 

Jfth, Incorrect Formations are extremely common but should 
never disfigure the pulpit. Unlike the previous fault this 
occasions no obscurity but it does degrade the sermon to the 
level of the street, and so endangers the respect due to 
preaching. Saying “ zat so ” for Is that so, will be exam¬ 
ple enough. 

5 th , Corrupted Vowels are almost universal, even amongst 
“ Elocutionists.” 

It is not merely a matter of taste to pronounce every 
consonant and vowel correctly, but a matter of intelligi¬ 
bility and impression. Words may be recognized even 
when improperly pronounced but they do not exert their 
full influence. 

Every important word has a force additional to its 
meaning. Poets depend entirely upon this sound-value for 
the peculiar effects they produce from the very words used 
in the tamest prose. 

The following four most effective of our vowel sounds 
receive the worst treatment. 

The sound of E in “et.” 


Pronounce “Yes” not 



282 


PREACHING WITH POWER 


yis, yas, yus, “ Gentlemen,” not guntlemun, etc. This 
will require the corners of the mouth to be drawn back 
further than laziness has permitted. 

The vowel-sound in “Her,” is pronounced differently 
in England and America. It should not be corrupted like 
“ Fathar, mothur, doctore,” etc. Correct enunciation of 
this sound calls for an open mouth, with the tongue greatly 
arched, and the breath issuing in a strong current. 

The sound of “O,” which requires a mouth rounded 
like the letter to begin it, and a contraction of the lips at 
the close to make the “vanishing” sound of “00,” the 

entire vowel being a compound “ O-00.” Some people 

omit the “vanish” and produce a sound peculiar to the 
“ Irish Dialect.” Many others give it the sound of “ uh,” 
like the grunt of a pig, and destroy its beautiful effect. 
Say window not “ winduh.” 

What is called “ Long U ” is a valuable sound pecu¬ 
liar to English. It is also a compound sound that requires 
muscular effort to change the mouth. This vowel is really 

“E-00,” and its “bee—ooty ” consists in this change 

being distinctly heard. Practice will prove that the lips 
and cheeks need “ limbering up ” to make the E sound by 
stretching the corners of the mouth, and the 00 sound by 
shaping them round as if to whistle. All such practice 
should be done energetically. 

PRACTICAL EXERCISES. 

Every consonant-sound printed in full-faced type should 
be slowly formed by itself and pronounced several times 
alone. For example “ thndst ” in the word Strengthen- 
edst. First form the th sound by pressing the tongue 
between the teeth and pronouncing it several times; then 
practice the n by pressing the tongue hard against the roof 
of the mouth; next the d by pressing the end of tongue 
against the inside of the teeth as if to push them from their 
sockets, keeping up a strong lung-pressure ; then the s by 
permitting the air to escape past the tongue; next the t by 





LYING LIPS ARE AN ABOMINATION 


283 


using the tip of the tongue as a valve pressed as before with 
all its strength against the back of the teeth; and finally 
the entire combination uttered distinctly several times in the 
pattern-word Strengthenedst. 

Of course the forcible exercise of the lips and tongue 
here recommended is only for practice and never to be used 
in the pulpit. But this extreme word formation is needed 
to break up a habit that does more than any other to kill 
both the preacher and his sermons, namely the insane 
attempt to form vowels and consonants in the throat. 
Remember that the throat has nothing whatever to do with 
the formation of words. In the throat tones are made, in 
the mouth words are made. 

Practice of the following difficult combinations will 
develop a great increase of that power which causes people 
to understand what is said, without which all other elements 
of Preaching must be inert. 

HARD SOUNDS FOR PRACTICE. 

Bd, as in “ sobbed,” etc., biz, as in “ pebbles,” etc., 
bid as in trembled, etc., br in break, bz robs. 

Did kindled, dlz kindles, dnd maddened, dnz burdens, 
dr dread, dst couldst, dth breadth, dzhd forged. 

Fid baffled, flz trifles, fist stiflest, fn roughen, fnd soft¬ 
ened, fns softens, fst laughest, fts lifts, not “ lifs.” 

G1 eagle, not “eeg,” gst beggest. 

Kid buckled, knd darkened, kndst hearkenedst, kr 
crafty, kst look’st, kt sect, kts sects, not “sex,” objects 
not “objex.” 

Ldz builds, not “bills,” ldst shieldst, lfs gulfs, not 
“guffs,” lfth twelfth, not “twefth,” ldzhd indulged, lm 
helm, not “hem,” lmd overwhelmed, 1ms realms, not 
“ rems,” Imst overwhelm’st, Ipst help’st, 1st fill’st, Iths 
healths, not “ helce,” Ivd resolved,” not “ resoved,” lvs 
resolves. 

Mps stamps, not “ stams,” mst seemest. 

Ndz bands, not “bans,” ng ringing, not “ringin,” 





284 


PREACHING WITH POWER 


ngdst wrongedst, ngst bring’st, ngths lengths, not “lenx,” 
ngkst think’st, ndzhd revenged, nst canst, not “ cans,” nths 
months, not “ muntz.” 

Pnd deepened, ps stops, pt prompt, not “pront,” pths 
depths, not “deps.” 

Rbz orbs, rdz cords, rdzhd charged, not “chahgd,” rid 
world, not “ warld, wurreled, wuld,” rldst furledst, rldz 
worlds, rmd charmed, not “ chahmed,” rmdst form’dst, 
rmth warmth, rsts thirsts, rths fourths, not foths,” rvdst 
preservedst not “ preservest,” rvz starves, not “ stahves,” 
rz stars not “ stalls.” 

Shr shrink not “ srink,” skst askest not “asks,” skt 
risked not “rist,” sps clasps not “ class,” spt grasped not 
“grast,”st last not “lass,” sts blasts not “blass,”stst 
wastest not “wace.” 

Thn lengthen, not “lenken,” thnd strengthened not 
“ strenkend,” thndst strengthenedst, thns lengthens, ths 
faiths not “face,” thd soothed, not “ sood, ths loathes not 
“ loze,” thst breathest, thdst smoothedst, not “smoozed,” 
tnd brightened, tns lightens, tsh wretch, tshd touched. 

Vd believed, vdst deservedst, vnth eleventh not “ lev- 
ent,” vz leaves not “leez.” 





THY WHOLE BODY, SOUL, AND SPIRIT 


285 


CHAPTER XVIII. 


NATURAL BASIS OF EXPRESSION. 


CRIPTURE contains a mine of scientific information 
Sis!# ignored by the wise and prudent but revealed unto 
babes. 

Ever since Aristotle the science of delivery has been 
fundamentally artificial; substantially a process of imitation 
of individuals—teachers, orators, and artists, who them¬ 
selves were groping in the obscurity of instinct. 

Every acknowledged master exemplified some truths 
which however he could not satisfactorily explain excepting 
that they satisfied “artistic feeling.” 

Human Experience is perhaps the real burden of 
Preaching. What is Human Experience? its scope, its 
details, phases, or varieties ? Left to himself the questioner 
would fall into the channel of universal mistake which 
mental, moral, and social philosophers are only beginning 
to abandon. He would use his own moods as models, his 
habits as ideal “nature.” 

In Scripture the facts needed for the Science of 
Expression are to be found. 

It teaches that “In Adam,” or the entire Race, is the 
focus of all individuals. 

Man, thus regarded, embraces a trinity of action, expe¬ 
rience, and manifestation,—Body, Mind, translated “Soul, ” 
and Spirit. 

Men have always distinguished the Mental and Physical 
elements of humanity, and occasionally the Spiritual; but 
they have tended to a one-sided development that was either 





286 


PREACHING WITH POWER 


wholly athletic, or rigorously intellectual, or exclusively 
religious. 

Rhetoric, Homiletics, and even Elocution base them¬ 
selves stubbornly upon the Intellect, slightly touch the 
Physical, and employ the Spiritual only for ornamental 
completeness. Thus the three phases of humanity enter 
theoretically but not structurally into the prevalent arts of 
pulpit address. From these foundation-stones scintillations 
may occasionally be struck, maxims that are true, which 
sometimes cast enough light to enable instinct roughly to 
lay a true basis by accident, though called ever afterwards 
“ genius,” and servilely copied by generations. 

If men reveal these three phases of human life, and 
through each of them the inmost self must be variously 
manifested, then it should be true that exchange of ideas 
between men must employ three corresponding methods. 

Delsarte, eminent as a theologian and philosopher, was 
perhaps the first to enunciate a trinity underlying all expres¬ 
sion :—though he strangely missed its scriptural perfection, 
terming it “Mental, Moral, and Vital,” omitting entirely 
the Spirit. 

Accepting the Scriptural analysis of humanity and 
closely scanning its statements concerning Body, Soul, and 
Spirit, comparing them with what is known of human 
nature the entire system of Expression comes clearly into 
view, and is recognized as having been dimly visible before. 

In I Corinthians III, the Apostle says he must not 
preach to them by means of the Spiritual modes of thought 
and expression because they can appreciate only the Physi¬ 
cal. He then elaborates this idea, and illustrates some 
peculiarities of the Spiritual. 

But in Romans vii 14-25 is the clearest explanation of 
this trinity of human experience. To understand this beau¬ 
tiful dramatic description it must be remembered that these 
elements of humanity in the Apostle are by him regarded 
as three distinct persons, Physical Paul, Mental Paul, and 



THE THREE-FOLD CONTEST 


287 


Spiritual Paul, one watching the others quarrel and being 
drawn into the contest, and at last made to carry off the 
corpse of one that has succumbed. Each pronoun must 
be explained to remove obscurity. 

“For we know that the Law is Spiritual ; but I (Paul 
physically) am Carnal, sold under Sin. For that which 
Physical I do, I (Paul spiritually) allow not; for what Spir¬ 
itual I would, that do Physical I not ; but what Spiritual I 
hate, that do Physical I. If then Physical I do that which 
Spiritual I would not, I (Paul mentally) consent unto the 
Law that it is good. Now then it is no more Spiritual I 
that do it, but Sin that dwelleth in Physical me. For Men¬ 
tal I know that in Physical me, that is, in my Flesh, dwelleth 
no good thing : for to will is present with Spiritual me ; but 
how to perform that which is good, Mental I find not. For 
the good that Mental I would, Physical I do not; but the 
evil which Spiritual I would not, that Physical I do. Now 
if Physical I do that which Spiritual I would not, it is no 
more Mental I that do it, but Sin that dwelleth in Phys¬ 
ical Me. 

I (Mentally) find then a Law—that when Spiritual I 
would do good, evil is present with Physical me. For Spir¬ 
itual I delight in the Law of God after the Inward Man : 
but Mental I see another Law in my Members, warring 
against the law of my Mind, and bringing me into captivity 
to the Law of Sin which is in my members :—Oh ! Wretched 
man that Spiritual I am ! Who shall deliver Spiritual me 
from the body of death ?—I thank God !—through Jesus 
Christ our Lord ! 

So then, with the Mind I my Spiritual Self serve the 
Law of God ; but with the Flesh the Law of Sin.” 

Scriptural Analysis of these Zones of Experience. 

THE MENTAL is the same as ordinarily understood ; 
with it Paul consents to the authority of the Law, and by 
means of the mind as an organ of the Spirit he serves that 
Law of God. It is the Zone of intellectual thought, judg- 



288 


PREACHING WITH POWER 


ment, and decision, which is to be stirred up “by way of 
remembrance.” 

THE PHYSICAL, called “Carnal,” or “Flesh,” is 
the Zone of the senses, denominated “the outward man,” 
in which no inherently good thing dwells because there has 
been inherited from the physical Adam a depraved tendency 
which Paul terms “the Law of Sin which is in my members.” 
This Zone of “the Natural Man” is the torrid zone of 
“Fleshy lusts which war against the soul,” because “To 
be carnally minded is death,” since “The Carnal mind is 
enmity against God.” 

In this zone whatever pertains to the human body has 
its proper place ; whether it is the “Carnal things” that 
the ministry has its right to reap, the conceit by which man 
is “Vainly puffed up by his Fleshly mind,” or the partizan 
excitement which made the Corinthians say “ I am of Paul ! 
—I am of Apollos !” 

THE SPIRITUAL is the Zone of the “Inward Man,” 
naturally nearest to God. It delights to do His will, and 
always prefers the side of good, and right, and holiness, and 
true beauty. 

This Inward Man is related to the “Second Adam” 
who is a “ quickening Spirit,” for “ As we have borne [in 
our Carnal Nature] the image of the earthy, [Adam] we 
shall also bear [in our Spiritual Nature] the image of the 
heavenly,” [Christ] because “There is a Natural Body, and 
there is a Spiritual body.” 

Evidently this is the Zone of the affections, benevo¬ 
lence, beauty, spirituality, worship, etc. “ To be Spiritually 
minded is life and peace.” It is the Zone of “Spiritual 
Gifts,” of “ Spiritual Blessings,” of “ Spiritual Songs,” of 
“Spiritual Understanding,” of those things which are only 
“ Spiritually discerned,” by use of which people become 
“A Spiritural House,” and offer “Spiritual Sacrifices” 
which is their “reasonable service” or normal procedure. 
People who are thus “Spiritual” will seek to “restore 



THE ZONES OF EXPERIENCE 


289 


such a one” as has fallen into sin, for they ‘‘Walk not after 
the Flesh but after the Spirit.” 

Observation reveals the landmarks of these Scriptural 
Zones of Experience. 

The Mental Zone is only too well recognized, but the 
Spiritual and Physical must be distinguished from it. 

The Physical Zone is that phase of our complex nature 
which is nearest to the earth, closest to the lower animals, 
depends upon the outward senses, is affected by the nerves, 
and dominated by animal instincts. 

Everything that pertainst strictly to man as a material, 
living, creature has its place in this Zone. His bodily 
instincts, desires, antipathies, beliefs, prejudices, pains, and 
pleasures all react upon his Mind and make it think, judge, 
decide, and command accordingly unless restrained by the 
Spirit. For the Body is the Zone of Sensation, as the 
Mind is the Zone of Decision, and the Spirit is the Zone of 
Restraint:—the Executive, Legislative, and Judiciary depart¬ 
ments of human nature. 

Consequently man can exercise his intellectual faculties 
independently of his body, or he can permit his mind to 
think in accordance with the sensations of the body. 

In this way a certain class of ideas demand Expression 
properly through the Physical Zone—ideas that relate to 
whatever is suggested by physical sensations, such as Cheer¬ 
fulness, Hope, Admiration, Happiness, Joy, Ridicule, 
Defiance, Suspicion, Jealousy, Fear, Alarm, Excitement, 
etc., etc., which are all superficial and sensational. 

The Spiritual Zone is that phase of man's complex 
nature which is furthest away from sense, and instinct, and 
material excitants. In this Inmost Man even “Pure Rea¬ 
son ” must suffer scrutiny and restraint. The Intellect must 
bow beneath the scepter of the Spirit, and do its proper 
thinking under such domination. 

Intellectual ideas then may be either purely mental, or 
they may be suggested by the body, and they mny also be 

SO ^ 



290 


PREACHING WITH POWER 


molded by the Spirit. 

In this way another class of ideas demand proper 
Expression through the Spiritual Zone—ideas that relate to 
sentiments instead of sensations ; for example Reverence, 
Worship, Awe, Solemnity, Sublimity, Majesty, Benevolence, 
Love, Peace, Contentment, Dread, Despondency, etc., etc. 


THE WORLD OF HUflAN EXPERIENCE. 


NOON 

BRIGHTEST 


ORDINARY 


DARKEST 


In all languages Humanity is called “the world,“ which 
may be due to an instinctive perception of similarity between 
this Globe and Man. 

The earth has its phases of which the most frequent 
and therefore most striking are changes from midnight 
through dawn to noon and through evening back to night 
again. 

Human Experience has also changes or vicissitudes; 
some of which are fittingly symbolized by winter and sum¬ 
mer, spring or autumn; others by equinoctial storms, or 
eclipses of sun and moon. But the most frequent and there- 


PHYSICAL 


MENTAL 


SPIRITUAL 



NIGHT 







THE WORLD OF EXPERIENCE 


2 9 


fore impressive experiences are those that alternate like day 
and night, and which seem really to be awakened by the 
unseen influences of those occasions ; as the tides respond 
mysteriously to the fickle phases of the moon, so do inmost 
sentiments ebb and flow in accord with the revolutions of 
the earth. 

Day-time is Mental, Ordinary, prosaic, commercial, 
common, customary, neutral, monotonous ; its interest is 
entirely intellectual according with what is done rather than 
with surroundings. If one’s occupation is pleasant it is 
wholly due to his thinking so, and discontent is strictly that 
of the mind. 

Noontide is Physical, Brightest, lightest, sunniest, hap¬ 
piest, invigorating; a decided change from the rest of the 
day. The sun seems to be rejoicing “As a strong man to 
run a race,” and its emphasis of the physical, bodily, mus¬ 
cular, nervous, excitable, and material impresses men 
likewise. Sunshine is the great healer, and invigorator, it 
destroys disease-germs and dis-ease of mind. Happiness, 
hope, and health are its three gifts. 

These feelings are neither Mental nor Spiritual; they 
are not the result of a process of reasoning, nor are they 
deep instincts of the soul. Because the body feels warmer, 
the eye enjoys more light, the lungs get more ozone, the 
blood throbs with oxygen, and the senses gain a superficial 
impression of lightness, brightness, hope, and prosperity, on 
this account alone is the whole being made conscious of 
happy thought and feeling ; the glistering sunshine drives 
away all gloom, for at noon only does man stand superior 
to his own shadow. 

Night is Spiritual, Darkest, poetic, sentimental, 
unearthly, awe-inspiring, worshipful ; its interest is neither 
mental nor physical, its sentiments do not proceed from rea¬ 
soning nor from outward influences, but from unknown 
recesses within. Here is a phase of experience as totally 
distinct from the Mental and Physical, as night is from day- 



292 


PREACHING WITH POWER 


time and noon. Night is the furthest remove from noon, 
the pulse then beats so much slower, and all vital forces are 
so restrained that this is the season of most frequent deaths. 

As the bodily forces are weakest then, so the mental are 
subdued. It is nearly impossible to compel the mind then 
to think of commonplaces, to connect a chain of reason, to 
calculate the chances of cold commercial gains ; even when 
some artificial light is employed the absence of daylight, 
which is the proper excitant of the mind, keeps it from its 
best performance—which explains why morning is the best 
time for study and all intellectual activity. 

In the night-watches both mind and body wait upon the 
inmost Spirit. All thoughts are simply mental pictures out¬ 
lined by the Spirit ; and physical feelings the throbbing of 
heart-strings played upon by unmaterial hands. Hence 
night is the time when the “Heavens declare the glory of 
God.” 

Jesus sought the seclusion of Gethsemane Shadows for 
his greatest spiritual experience : midnight was his chosen 
time for prayer; and when his spirit went out darkness 
came upon the land. 

The Jewish Tabernacle displayed these very truths. In 
the outer court was sunshine, and the physical expressions 
of humanity, those bodies that must suffer, and be consumed. 

Before the Holy Place there was an open curtain which 
permitted daylight to enter but not at its brightest. Here 
is the Mental stage of worship. The Candlestick, Shew- 
bread, Altar of Incense, and the Vail are all designed to 
instruct the worshipper and produce in his mind those ideas 
which are preliminary to a change of heart. 

But the Sanctum Sanctorum of actual adoration before 
God Himself, was a cubical chamber without either natural 
or artificial light. Its curtain was unbroken and there was 
neither window nor candlestick. Its only light was super¬ 
natural : for the Flesh warreth against the Spirit, hence the 
sunshine which excites the carnal must be shut out. Real 



THREE MODES OF DELIVERY 


2 93 


worship must be performed in secret; true prayer must be 
inside a closet with the door shut tight, in the nearest 
approach to midnight possible to man. 

See these three phases illustrated in the life of Peter. 
It was at noon, under the burning rays of the Syrian sun, 
while he was exposed to its influences on the housetop that 
he had visions—of what ? Something to eat. It was in 
the ordinary daylight that he displayed his intellectual pecu¬ 
liarities, such as arguing out the necessity for appointing 
another Apostle. But it was in the densest midnight that 
his Spirit was most deeply affected, so that he went out and 
wept bitterly. 

THREE MODES OF DELIVERY. 

Nature and Human Nature must agree. Such striking 
peculiarities of experience must certainly have natural 
means of communication. People are familiar with the fact 
that Mental conditions possess a power of expression so 
effective that ideas can be perfectly transferred from one 
mind to another. 

The only question then concerns Physical and Spiritual 
means of communication ; whether the Mental is sufficient, 
or whether there are modes of exciting Spiritual and Phys¬ 
ical impressions distinct from the ordinary, intellectual 
descriptions and more effective than they conld possibly be. 

In the following Chapters will be given a detailed exhi¬ 
bition of the truths now merely stated. But it is patent to 
the most superficial observer that language alone is not 
capable of expressing, and therefore not capable of impress 
ing subjective conditions. Language, without the additional, 
distinct, varied, powerful, and yet mysterious resources of 
what is termed Delivery can express nothing but thought— 
no feelings, no sentiments. But everybody invests his 
utterance with more or less of these auxiliary powers, 
though usually ignorant of their nature and influence, except¬ 
ing in the speech of others. 

Consequently people have come to regard language as 




PREACHING WITH POWER 


2 94 


a single and sole mode of expression, and, as a corollary, 
Mental conditions the entire sphere of experience. On 
every hand and at every moment hundreds of facts were 
ready to disprove this, yet it has come to be the basis of an 
“ Intuition,” that is nothing but petrified prejudice, compla¬ 
cently called “ Nature.” 

Any preacher who desires to convey Spiritual impres¬ 
sions by means of Mental expression will utterly fail. 
Becoming excited, or angry at the people whom he supposes 
to be at fault, instead of himself, he resorts to a worse error 
because further from the Spiritual Zone, by making use of 
Physical expression, such as weeping, shouting, ranting, 
pounding, stamping, etc., etc. 

The Professional Church-member Manufacturer, who 
perforce must disregard everything like Spirituality, or Doc¬ 
trine, that does not compel people to do what they might 
not if they did really think or pray about it: such a man 
must excite people, not move or teach them though perhaps 
claiming and pretending to do both. If he is successful in 
his business he will employ exclusively the Physical means 
of delivery, and will excite people in proportion to his skill 
in the Physical Zone—the easiest of all. But the cautious, 
faithful, Pastor who feels the responsibility of feeding the 
lambs and sheep, he is likely to fail as a “ Revivalist ” just 
because he shrinks instinctively from this physical excite¬ 
ment that is made for conversion. Pushed by an ignorant 
membership, themselves Past Masters in this degree of Reli¬ 
gion, he will go through the motions of “ holding a revival,” 
but there will be few “ results,” because the natural deliv¬ 
ery for excitement will be ignored. Sermons that are 
istructive and perhaps spiritual will be delivered in Mental 
or Spiritual manner, and those “few” who are converted 
will be “such as should be saved,”—but alas ! they don’t 
count for much. 

Preachers who habitually employ the Spiritual means 
of expression are noted often for their k< poor sermons,” and 




SPIRITUAL PREACHING 


2 95 


perhaps “poor delivery,” yet they build up their people in 
the most holy faith, and gradually smooth out the spots and 
wrinkles in their churches. An indefinable influence per¬ 
vades their ministrations which excites Spiritual instincts 
in spite of everything which ordinary maxims enforce as 
necessary. 

There is just as truly a Spiritual and a Physical Delivery 
as there is a Mental. So that the Preacher has the liberty 
to employ a Voice that is either Physical, Mental, or Spirit¬ 
ual ; Gestures that are Physical, Mental, or Spiritual. 
Attitudes, Movements, Facial Expressions, Inflections, 
Emphases, etc., etc., that are Physical, Mental, or Spiritual. 



296 


PREACHING WITH POWER 


CHAPTER XIX. 

HEAN1NGS OF THE VOICE. 


^lEfHOUGHT may be expressed in many other ways 
than by words, and even words themselves need some 
interpreter such as emphasis, inflection, pause, tone, or 
gesture to make their simplest meaning certain. In speech, 
at any rate, thought is entirely dependent upon voice for, 
as George Eliot wrote, “ Susceptible persons are more 
affected by a change of tone than by unexpected words.” 

Nothing about speech is more remarkable than the 
unlimited variety of the human voice, unless it should be 
its mysterious influence. Nevertheless many people who 
depend upon it for their success hold tenaciously to the 
theory that rhetoric, language, words and logic are every¬ 
thing and voice nothing. They think the voice is a single 
method of making language audible, which comes so natu¬ 
rally that it asks no attention, and is so unimportant that it 
needs no training. 

So long as one is not a mute, and has no serious throat- 
trouble he needs no training beyond that of the Intellect— 
hence that illogical reversal of scripture which educates the 
man called to speak by making him a man taught to think. 
But Gardiner Spring, commenting on that fearful thirty- 
third chapter of Ezekiel, said “If a man is a mere blower 
of the Gospel Trumpet he ought to know how to blow it.” 
THREE KINDS OF VOICE. 

Instead of speech being some simple and single act of 
enunciating words, like a talking-machine, it is more com¬ 
plex than anything produced by the ingenuity of man. 



THE FORMATIONS OF SOUND 


2 9 7 


Some peculiarities of the voice are universally recog¬ 
nized, such as high or low pitch, loud or weak force, harsh 
or musical quality of tone, but every single one of these 
and other vocal actions may be produced in three different 
Voices. 

Until the Larynogscope was invented the world was 
ignorant of the wonderful changes accompanying vocal 
expression. 

Now we may watch the vocal cords in their production 
of every possible effect. The tiny mirrors have actually 
reflected light enough to dissipate the obscurities of tradi¬ 
tion, and reveal the sure basis of natural expression. 

Excluding the Falsetto, which is abnormal, every 
variety of sound may be produced in three distinct ways; 
ist with the “ glottis lips ” close together as possible to 
produce sound; 2d with the glottis lips as wide open as 
possible ; and 3d with the glottis lips midway, neither tense 
nor loose. 

In the Close position it is evident that the least amount 
of breath can pass through in producing the sounds, and 
that the quality of sound must be rougher, more rasping, 
intense, or shrill. 

In the Open position it is just as evident that there 
must be more breath required to rush through the wider 
opening in the Larynx, and that the quality will be 
smooother, softer, and deeper. 

In the Middle position there will be a medium amount 
of air used, and the quality will combine both extremes in 
a moderate degree, being neither shrill nor deep, smooth 
nor rough. 

Here is the physiological revelation of the means of 
expression provided by nature for the communication of the 
three conditions of human experience mentioned in the 
previous chapter. 

THE PHYSICAL VOICE is that produced by a 
Close Position of the glottis lips, in which position all 



298 


PREACHING WITH POWER 


ordinary vocal peculiarities may be exercised at will. 
Variations of Pitch, Inflection, Force, Speed and Tone may 
all be made while the glottis is in this position, which 
imparts to each and all sounds an additional peculiarity of 
its own. It is this subtile quality so produced that com¬ 
municates Physical impressions. 

THE SPIRITUAL VOICE is produced by an Open 
Position of the glottis lips, in which position all variations 
of vocal effect may be exercised, and which all receive a 
peculiar quality in addition that communicates Spiritual 
impressions. 

THE MENTAL VOICE is produced by a Middle 
Position of the glottis lips, in which all vocal expressions 
are possible yet they will be tinged with the quality that 
naturally accompanies strictly Intellectual ideas. 

How much ahead of Science then was the Apostle who 
said “ There are, it may be, so many kinds of voices in the 
world, and none of them without signification.” Many 
Elocutionists and most educated speakers aie yet ignorant 
of this truth. A musical ear, sensitive nerves, and correct 
taste may cause them to properly manage the larynx, but 
ignorance of its three distinct Voices robs them of com- 
pletest mastery and power. 

Of course anatomical knowledge is in the brain not in 
the throat. The only way to learn these voices is by using 
them. But this much has been explained to arouse the 
desire necessary for practice to be undertaken. The voice, 
that supreme organ of influence, has suffered most from 
prejudiced ignorance, so that some physiological evidence 
becomes necessary to argue the necessity of vocal training. 

To Learn these three voices is therefore the first duty 
of everyone who desires to speak properly—not to say 
effectively. It is as much a falsehood to express a Spiritual 
sentiment Physically, or Mentally, as to use a misleading 
word. Hypocrites are especially skillful in this vocal 
duplicity. And the preachers who do thus misrepresent 




TRAINING THE EAR 


2 99 


their message not only cause misunderstandings, but arouse 
animosities, and a muttered reputation for insincerity. 

Nothing is gained by thinking of the movements of the 
glottis, that will take care of itself; what must be done is 
to train the ear to recognize the three sounds which can 
then be commanded at will. 

It is difficult to impart sound by means of written 
words. The living teacher is needed for the best results 
and quickest progress. But where honest effort is made the 
following directions will prove valuable. 

The Mental Voice is perhaps already acquired, 
because modern education and customs are exclusively intel¬ 
lectual. Being the medium voice, neither one extreme nor 
the other, neither noon nor night, but Ordinary it calls for 
little practice even in those who have neglected its cul¬ 
tivation. 

The Spiritual Voice is the best of all and also the 
next easiest to learn. We hear it, like all voices, in those 
sounds of nature which are suggestive of similar ideas. 
For instance the moaning and soughing of the wind, the 
soft lapping of the waves on a moonlit beach, and every 
sound associated with night, darkness, solemnity, awe, 
dread, or deep spiritual emotions. 

Listening to the wind, or to an owl, or a flute, will 
tune the ear properly for this Spiritual Voice. Perhaps the 
easiest sound to imitate is that of the distant lowing of 
kine. 

Without any muscular stiffness, especially in the throat, 
but in an easy almost lazy manner softly prolong the 
“Moo” of a cow. Repeat this many times until it 
becomes a good imitation of a distant animal. Should there 
be any harshness, or stiffness, or muscular effort it is totally 
wrong. 

Properly formed the voice will sound smooth as velvet 
even if uttered with the utmost loudness, and this smooth¬ 
ness must be patiently sought until certainly acquired. One 



300 


PREACHING WITH POWER 


proof of the Open Position is the necessity for a great 
quantity of breath even in the quietest utterance. 

Another useful sound to imitate, where no teacher can 
be had, is the roaring of the wind. Use the word “ Roar,” 
take a full breath and imitate the wind as it blows around 
the eaves, and down the chimney in winter. Be sure as 
always that there is no tension of muscles upon the throat 
and no consequent roughness, or even harshness in the voice. 
Where several persons practice together there is less likeli¬ 
hood of mistake because each one will be told whether he 
correctly imitates these sounds and thus be saved from the 
pitfall of conceit. 

Use in like manner the word “Moan” imitating the 
sound, but making sure that the same smooth musical qual¬ 
ity, peculiar to the Open position, is obtained. 

Now practice variations in pitch, force, etc., of the 
voice in this position using the vowel “ O.” First make it 
sound like a cow, then like the wind, then like a moan, 
then like an owl, a flute, etc. 

After making sure that this vowel can be properly 
sounded increase the force without altering its character, 
and especially without muscular effort beyond the dia¬ 
phragm. Use as deep a voice as comes easy—for low pitch 
is spiritual—and change only the force, or loudness. 

Begin with the O very quiet and subdued, but smooth 
and musical, and requiring all the breath of the lungs. 
Then sound another O a little louder. In this manner pro¬ 
ceed step by step until the loudest O can be said without 
muscular contraction of the neck, and perfectly imitating 
the model sounds given above. 

Vary the practice by using the same vowel, and keeping 
at one degree of loudness, but making each effort higher or 
lower—not attempting the highest pitches without a teacher. 
Other variations may be produced in the Open position as 
desired for further practice, yet there must always be heard 
the same smooth, soft, musical utterance which is the pecu- 




TRAINING THE FEELINGS 


3 °! 


liarity of the Spiritual Voice. 

It will be proper now to attempt words, beginning 
with what is Darkest in character and therefore suits the 
extreme quality just learned. For instance “Eternity— 
thou dreadful thought.” Repeat this hundreds of times 
with all attention centered upon the ears to train them and 
through them the voice. 

Now, in the same darkest tone precisely, and compell¬ 
ing the imagination to picture Jacob, alone, in the desert, 
at night, just awakening from that awe-inspiring vision, 
repeat his words, “How dread-ful is this place! this is 
none other but the House of God! and, this is the Gate of 
Heaven.” 

Saying this slowly, and low, with the Open tone, 
twenty times, the eyes meanwhile shut so as to get the full 
effect, there will gradually be felt a thrill such as Jacob 
experienced at the time. Correctly employed, the Spiritual 
Voice will certainly produce spiritual emotions. Keep up 
this practice until such result proves the mastery. 

Coleridges Hymn to Mt. Blanc has these appropriate 
words, for practice. “ But thou, most awful form, risest 
from forth thy silent sea of pines, how silently! Around 
thee, and above, deep is the air, and dark, substantial, black, 
an ebon mass. Methinks thou piercest it as with a wedge. 
O ! Dread, and silent Mount! I gazed upon thee, till thou, 
still present to the bodily sense, didst vanish from my 
thought. Entranced in prayer, I worshipped the Invisible, 
alone.” 

Recite this slowly,—because slow speed is Spiritual— 
at a low pitch for the same reason, and in the Open, smooth, 
Spiritual Voice, keeping the eyes closed that the sound may 
affect the ears. Repeat it thus a hundred times until the 
sensations described, of dread, prayer, and worship are dis¬ 
tinctly impressed. 

It will be time to practice with passages not so intensely 
spiritual and which therefore are not so slow, or low, or 





3 02 


PREACHING WITH POWER 


smooth, yet all the while paying close attention to the char¬ 
acter of tone, to preserve the peculiarity which the ear 
must have now learned to recognize. 

“Take her up tenderly, lift her with care, fashioned so 
slenderly, young, and, so fair.” “ God shall smite thee, 
thou whited wall.” “Go thy way for this time: when I 
have a convenient season I will call for thee.” “The 
heavens declare the glory,” etc. “ Behold what manner 
of love,” etc. “Bless the Lord, O my soul,” etc. 

This is undoubtedly the only expression for prayer. 
Try the Model Prayer, “ Our Father,” etc., in the extreme 
Spiritual mode and note how devout it makes one feel. 
Use a Prayer Book for further practice until the voice sounds 
exactly as it should, which is proved by the spiritual emo¬ 
tion of prayer it powerful awakens. 

Clergymen who read a Litany tend toward the Physical 
mode of the voice that sounds cold, heartless, formal, and 
almost sacrilegious—which it really is vocally. Non-lit- 
urgical ministers incline toward the Mental because they are 
composing their extemporary prayers, and usually thinking 
more of words than of prayer. This Mental mode of prayer 
creates the impression of insincerity, hypocrisy, and pro¬ 
fessionalism which has become notorious concerning cler¬ 
gymen. 

The preacher who would shun every appearance of evil 
can easily avoid this. Let him correct in private his really 
blasphemous vocal habits until he can “ pray with the 
understanding also,” at any time and place. 

The Physical Voice is more difficult to acquire with¬ 
out personal instruction, yet it is so inappropriate to the 
pulpit that there would be little loss. But for the benefit 
of those who need to use it, and for the sake of the variety 
and contrast it affords it must be explained. 

Keeping in mind that the Physical Voice expresses 
whatever is strong, vigorous, material, sensual, or exciting, 
affecting the superficial bodily senses more than mind or 





THE EXTREME PHYSICAL VOICE 


3°3 


spirit, its production in nature will soon be recognized. 

The crash of a falling tree, the mighty rush of a tor¬ 
nado, the clear ringing notes of a woodman’s axe, the 
barking of a dog, crowing of a cock, etc., all illustrate this 
quality of tone. 

It may be produced in any pitch and with any speed 
and force, but naturally it prefers high pitch, fast speed, 
and loud force,—themselves Physical expressions. 

In this Physical, Brightest, Close Position of the voice 
very little breath is required so that any Physical tone may 
be sounded a long time on one breath, a proof of its correct 
formation. 

In training the ear a good beginning is to listen care¬ 
fully to,the difference between the sound of a flute and that 
of a clarinet, or violin. Flute tones are smooth, liquid, 
mellow, clear, whether high or low, loud or soft, and have 
no roughness whatever. On the other hand strings and 
reeds have a peculiar buzz, or biting, “pungent” sound 
that tends towards roughness even when quite musical. 

The same distinction is heard between the voices of 
women, that are naturally smooth and therefore Spiritual, 
and those of men which are as naturally rough, with that 
peculiar buzz, or twang, which sounds so strange in a boy 
whose voice is “changing.” 

Singing against the edge of a piece of paper produces 
the extreme quality of the Bright, or Physical Voice. 

Take “ Splits and sunders ” and imitate the splitting 
of a vessel against the rocks in a terrific gale. Pronounce 
“ S-P-LITZ ” with intense pressure and a tone that sounds 
like what it describes, and then carry the same sharp, rough 
quality of voice over into the word “Sunders,” without of 
course the sound due to the s.p.l.t.s of that word. If much 
breath is used the close glottis has not been acquired. 

When this Physical mode is learned the voice becomes 
clear in spite of “ colds,” and very penetrating at any pitch. 
For this reason the Bright voice is valuable in large halls, 



PREACHING WITH POWER 


3°4 


open-air addresses, and wherever there is difficulty of hear¬ 
ing. No extra loudness or change of pitch are needed when 
this quality can be commanded. 

Practice in transition from Darkest to Brightest, Spirit¬ 
ual to Physical extremes, will now be possible. Use this 
description of the wind : “ How it roars, in the iron under¬ 

caverns, in the hollows of the shores. How it roars anew, 
and thunders, as the strong hull splits and sunders, and the 
spent ship tempest-driven, on reef lies rent and RIVEN. 
-How it roars.” 

Down to “shores” imitate the howding wind, in the 
Dark voice, then change gradually to a brighter quality until 
the extreme Physical is reached at “ riven,” whereupon the 
voice suddenly drops in pitch and becomes smooth to imitate 
again the Dark, dreadful, awe-inspiring sound of the wind, 
in “ How it roars.” 

In the pulpit imitative sounds are of course never used, 
their purpose here is simply to train the nerves of ears and 
larynx to command these wonderful resources of expression. 
Every new sound must be learned by overdoing, after which 
it may be properly modulated. 

People who have given litcle study to natural expression 
may not see the relationship between smooth tones and spir¬ 
itual emotions. 

There are for example two kinds of groans, one the 
result of physical pain, the other the outcome of spiritual 
suffering; the former is rough, harsh, penetrating, “lusty,” 
and may run into a scream ; the latter is low, soft, smooth, 
subdued, repressed, and may end in a sigh or a gasp. 

This latter kind of moan or groan is strictly spiritual 
and instinctively accompanies spiritual emotions. It was 
not physical pain that Jesus expressed as he saw Mary and 
the Jews weeping over the death of Lazarus when “ He 
groaned in spirit, and was troubled.” Spirituality finds its 
deepest expression in the very sound made by the moaning 
wind, the cooing dove, and (see Joel i 18 ) the lowing kine : 




UTTERANCE OF THE SPIRIT 


3°5 


—“For we that are in this tabernacle do groan, being 
burdened;” just as “The whole creation groaneth, and 
travaileth in pain together until now,” which cannot mean 
physical pain, because “ Not only they, but ourselves also 
which have the first-fruits of the Spirit, even we ourselves 
groan within ourselves, waiting for the adoption.” 

As though to make this scientific truth most emphatic 
it is declared that the Holy Spirit employs a corresponding 
and therefore Spiritual utterance ; ‘'The Spirit itself maketh 
intercession for us with groanings which cannot be uttered,’’ 
just as the extremest Spiritual Voice opens the glottis lips 
so wide that no sound but escaping air is heard, called a 
sigh, gasp, or groan, not utterance. What science has been 
centuries in barely discovering the Scripture has clearly 
taught with scientific accuracy, but thousands of preachers 
will still reject its testimony, scorn such information, and 
continue to quarrel with their circumstances. 

After the extreme Spiritual and Physical Voices have 
been mastered, practice in the more moderate degrees should 
be zealously undertaken. The following example will lead 
to the double acquirement cf sentiment and voice for the 
three varieties of expression. 

Imagine yourself entering a friend’s home, and that 
you see him on the floor gasping and moaning as if about 
to expire. At once your deepest spiritual sentiments of 
sympathy, benevolence, pity, apprehension, awe, and dread 
are aroused as you say “Poor fellow! Let me run for the 
doctor,” of course in your lowest, smoothest, “ kindest,” 
and strictly Spiritual tone. 

Next imagine yourself at the doctor’s office, your sym¬ 
pathy has had time to subside, or shrinks at any rate from 
the stranger’s gaze, so as a mere matter of information you 
say “My friend is ill, I wish you to go with me.” This is 
said in the Ordinary, common-place, every-day, business¬ 
like, Mental Voice. 


e 1 



3°6 


PREACHING WITH POWER 


Finally imagine that you again enter the home of your 
friend who leaps to his feet and laughs at your wasted sym¬ 
pathy and effort. This arouses various feelings of pique, 
anger, etc., all of which are strictly Physical, as you say 
“You rascal! I’ll pay you some day.” 

When once eyes and ears are open to these Voices it 
will be wondered why they were not recognized before. 
Nature is replete with models; Scripture is filled with 
illustrations; and literature almost enunciates the doctrine 
in its abundant examples. In the following exercises the 
Physical Voice is indicated by Italics , the Mental by ordi¬ 
nary Roman type, and the Spiritual by darker type. 

“ To him who in the love of nature holds communion 
with her visible forms, she speaks a various language. For 
his gayer hours she has a voice of gladness, and a smile , 
and eloquence of beauty, and she glides into his darker 
musings with a mild and healing sympathy that steals 
away their sharpness ere he is aware.” 

“ And he said, A man that is called Jesus made clay, 
and anointed mine eyes, and said unto me, Go to the pool 
of Siloam, and wash: and I went, and washed and —/ 
received SIGHT'I 

“ Then Peter said, Silver and gold have I none ; but 
such as I have give I thee: In the name of Jesus Christ 
of Nazareth, rise up and WALK 

Practice in the Physical Voice. 

“For I know that my Redeemer liveth.” 

“ Whatsoever He saith unto you, do it.” 

“ Am I a dog, that thou comest to me with staves?” 
“SEE! What manner of stones! and, what buildings 
are here!” 

“ Lord, even THE DEVILS are subject unto us!” 

Practice in the Mental Voice. 

“ What is that to us? see thou to that.” 

“ Take thy bill, and sit down quickly, and write Fifty.” 

“ There was a man sent from God, whose name was John.” 



THE TRIPLE TRINITIES DEFINED 


3°7 


“ What will this Babbler say?” 

“ What is Truth?” 

Practice in the Spiritual Voice. 

“ It is enough! Now, O Lord, take away my life, for I am 
not better than my fathers!” 

“ Let not God speak with us—lest we die!” 

“ It is a spirit!” “ It is his angel!” 

“ Behold, now, I have taken unto me to speak unto the 
Lord!” 

“ He is despised, and rejected— of men!” etc. 

“ Praise God, from whom all blessings flow.” Nearly all 
hymns require this Voice. 

GRADATIONS OF EXPRESSION. 


Roughest, 

Brightest. 

9 Uncontrolled. 

Physical Voices , 

Brighter. 

8 Wild. 


Bright. 

7 Excited. 


Rougher. 

6 Enthusiastic. 

Mental Voices, 

Medium. 

5 Animated. 


Smoother. 

4 Earnest. 


Dark. 

3 Calm. 

Spiritual Voices, 

Darker. 

2 Serious. 

Smoothest, 

Darkest. 

i Solemn. 


SENTENCES FOR ALL PRACTICE. 

9 “Great is Diana of the Ephesians!” 

8 “ Not this man, but Barabbas!” 

7 “ Hosanna in the highest!” 

6 “ Even the Devils are subject unto us.” 

5 “ Repent, and be baptized, every one of you.” 

4 “ Blessed are the poor in spirit.” 

3 “ No man can serve two masters.” 

2 “ Judge no L that ye be not judged.” 
i “ Betrayest thou the Son of Man with a kiss.” 

THE NINE PITCHES, OR KEYS. 
Emotional Characteristics. 

Everybody knows that excitement uses a higher key 
than calmness, and that when one is serious his voice falls 




3°8 


PREACHING WITH POWER 


in proportion. It is quite as well known that high-pitched 
sounds betoken superficial feelings and low sounds express 
deep emotions, while calmness always uses the medium key. 

Why is it that Preachers and other untrained speakers 
violate these suggestions of that “Nature” which they 
conceitedly assume themselves to be following? They may 
commence to speak in a quiet manner on a medium pitch as 
they should, but oftentimes sooner than later their voices 
rise up to the screaming point if not beyond, when they are 
discoursing of the deepest and most serious subjects. 
Young said ‘.‘The Course of Nature is the Art of God;’-’ 
but Holland added “ Nature is the master of Talent: Genius 
the master of Nature.” Because “ Everyone is as God 
made him, and generally a great deal worse ” interposed 
Cervantes. “The whole trouble,” writes George Mac 
Donald, “is that we wont let God help us.” That eloquent 
Apostle who attended the best schools and studied so faith¬ 
fully that he “profited above many” of his equals, gave 
us the principle for acquiring naturalness in saying 
“WORK OUT your own * * * for it is God that 

worketh in you.” God makes the grain but “ He that will 
have a cake out of the wheat must tarry the grinding,” 
suggests Shakespeare. 

Nature in and out of the pulpit is vastly different. 
Nature is all right, but man is oftentimes all wrong. Tal- 
mage says “ Be natural, but let it be an improved natural¬ 
ness. Persons of an indolent tendency claim that the truest 
delivery is “ to feel ” which means trust to luck—and the 
rest will take care of itself. But Cicero knew that 
“ Everyone cleaves to the customs he happened upon, as a 
wrecked sailor to the particular rock against which he has 
been cast by a tempest;” which explains why those who 
oppose training for the pulpit as “artificial” are noted for 
an unnatural delivery. As said the wise Austin Phelps 
“We are but men. We cannot preach by telegraph; the 
lightning does not play upon our tongue; the bees did not 



THE DEAD-LINE OF LAZINESS 


3°9 


drop honey on our lips in our cradles.” 

Results suggest that most preachers are as afraid of 
training latent faculties as Peter was to admit converted 
Gentiles: but we should call no study, practice, method, or 
Art “ common, or unclean ” that God has manifestly used. 
This easy-going method of doing one’s life-work is too 
prominent in everything to be tolerated as it is in the pulpit. 
Christians are drifting with the stream of naturalness too, 
trusting their “feelings” instead of searching to see 
whether these things are so and doing their duty. Wrecks 
of drifting churches everywhere obstruct the channel of 
Christian progress. 

That much deplored “Deadline in the Ministry” is 
really the line of laziness. It were better for some to have 
had two talents instead of five if three are to be buried. 

In the ministry especially no man should dare presume 
upon talent, genius, or superior fitness. His best can only 
be proved by efforts. Even divine gifts, by the laying on 
of hands, did not excuse Timothy from absorbing study, for 
Paul commanded him, and still more.those of us not so 
gifted, “ Neglect not the gift that is in thee * * * 

Meditate upon these things; give thyself wholly to 
them; that thy profiting may appear in all.” Quarles 
expressed the same in different language—“ Be always dis¬ 
pleased at what thou art, if thou desire to attain to what 
thou art not,” The greatest preacher must be the greatest 
plodder; on the principle that “ He that would be greatest 
among you let him be the slave of all.” The conventional 
word “minister” in itself means “servant” but is now 
interpreted to mean gentleman. Yet there is ever an equa¬ 
tion between “gentleman” preachers and failures. Dr. 
Samuel Johnson said “ I envy not a clergyman’s life as an 
easy life, nor do I envy the clergyman who makes it an easy 
life;” for, as Carlyle puts it, “The greatest fault is to be 
conscious of none.” 

Advice, however, never educates, and because of its 




3 IG 


PREACHING WITH POWER 


cheapness is undervalued. And then personal habits are 
embalmed mistakes which, though offensive to others, are 
cherished as sacred relics. Dr. Ware wrote years ago— 
“ Thus multitudes suffer themselves to be satisfied with the 
most indifferent attainments, and a miserable mediocrity, 
without so much as inquiring how they might rise higher, 
much less making any attempt to rise.” 

So simple a matter as the Key or Pitch of one’s voice 
is yet left to the unnatural influences of the “occasion” 
to ruin the sermon it misrepresents. 

A child knows full well that the preacher is not natu¬ 
ral when he talks about eternity, and love, etc., in the pitch 
suited to an alarum of “fire!” When such a preacher— 
whose name is Legion—does “let his voice fall” how 
restful is the effect in its natural appropriateness. 

Every person has his own range of voice, but every 
such voice has its highest, its lowest, and its middle pitches 
which, though different musically from others carry the 
same influence when used as a means of expression. 

The Highest Pitches are proportionally superficial, 
excited, nervous, and removed from depth of thought or 
sentiment. One who is frightened more than hurt will yell: 
but deepest anguish utters subdued groans in dark tones and 
low. Happiness also, and all superficial pleasures that 
pertain to health, or “ animal spirits,” naturally play upon 
the highest keys. 

The Lowest Pitches are proportionally deep, quiet, 
lasting, removed from excitement or external influences. 
Pain and pleasure that affect the inmost self rather than the 
flesh and nerves, that are spiritual rather than sensuous, 
always use the lower ranges of the voice in pitch. 

The Medium Pitches are therefore neither superficial 
nor deep, physical nor spiritual, excited nor quiet, but 
Ordinary and therefore the natural keys for daily affairs, 
conversation, descriptions, argument, and everything of an 
intellectual character. At least nine tenths of every sermon 



UNSPIRITUAL DELIVERY 


3 1 1 


require this middle range of the voice to be “ natural.” 

Each of these three Ranges of Pitch may be profitably 
sub-divided into three making Nine Pitches of the voice. 

Common Sense instantly shows that THE HIGHEST 
PITCHES ARE TOTALLY OUT OF PLACE IN 
THE PULPIT, because they are the natural language of 
excitement, worldliness, carnality, superficiality, that war 
against the soul.” To prove that this is not the mere taste 
or advice of some Elocutionist let every doubter practice 
these Nine Pitches, using the sentences on page 307. 
Begin with the lowest key possible, and raise the tone 
gradually until at number 9 the voice almost “breaks” 
and is yelling lustily, exactly like those Ephesians. Repeat 
this exercise upwards and downwards until the nine pitches 
are easily and instantly commanded. It will then be evi¬ 
dent to one’s own good ears that the 7th, 8th and 9th 
pitches are out of place in the pulpit, unless very occasion¬ 
ally to represent extreme carnality. Now it should be 
impossible to yell any more in the pulpit when its “ natu¬ 
ral ” meaning is both known and masteied. 

The reason why speakers tend to the high and loud 
voice is because of the excitement they feel. Consequently 
they should restrain the voice. For this purpose it is well 
to sing bass just before the sermon; and in the discourse to 
make a long pause, taking three or four very deep inspi¬ 
rations, which effectively quiet the nerves, meanwhile 
thinking bass, before commencing a new sentence. 

Uniformity of voice, whether high low or medium 
encourages also a monotony of manner, and, like the steady 
rocking of a cradle, lulls the hearers to sleep. 

Dr. Broadus called attention to the wonderful effect of 
“ A few sentences then striking precisely the right KEY.” 
Practice in these pitches several times daily will reveal what 
is “ precisely the right Key,” and thus render every ser¬ 
mon more powerful and really “natural.” 




3 12 


PREACHING WITH POWER 


THE NINE LUNG-PRESSURES. 

Physical Characteristics. 

Loudness of the voice is entirely the result of air- 
pressure, and coming from the abdomenal muscles it neces¬ 
sarily expresses carnal ideas. As the body dominates so 
will the loudness increase, but as the body becomes subdued 
so will be the sound. 

Intensity is the opposite of loudness. Bravado is 
always loud-mouthed, courage is quiet and subdued though 
thrilling. Coarseness, roughness, brutality, hilarity, con¬ 
ceit, excitement, etc., all increase the lung-pressure. 
Calling at a distance, military commands, and excited 
shouts naturally require greater physical force and demand 
loudness for their expression. 

It must be evident that LOUDNESS IS EXTREME¬ 
LY OUT OF PLACE IN THE PULPIT. 

But the majority of preachers persist in yelling and 
shouting, and creating a false impression by this means— 
their sermons being more sound than doctrine, and an 
“ uncertain sound” at that, to say the least. 

Of course very large buildings demand a greater lung- 
pressure than small rooms, but this is no excuse for the 
habit of shouting as if “ to split the ears of the ground¬ 
lings ” in a low theater! Distinct utterance, deliberate 
speech, and a Brighter Voice make themselves heard actu¬ 
ally further than a shout—which is “all sound and fury, 
signifying nothing,” because the syllables are swallowed up 
in the resonance. 

Practice different degrees of loudness and softness with 
the sentences on page 307. Begin with the softest on num¬ 
ber 1 and gradually increase the loudness until a yell is 
reached at number 9. Go backwards then, and repeat 
hundreds of times both ways until any degree of loudness, 
and especially softness can be used at will. Good taste 
will restrain the voice in preaching to the lowest six 
degrees. 




SWIFT TO HEAR: SLOW TO SPEAK 


3*3 


THE NINE VELOCITIES, 

Mental Characteristics. 

Whenever one is speaking of unimportant matters in 
which he takes little interest the utterance becomes propor¬ 
tionally rapid ; as, for example the auctioneer who cares for 
nothing but a sale rattles off the prices unintelligibly, but 
when the sale is made he speaks very slowly. This is nat¬ 
ural. But in the pulpit a preacher will rattle off the 
“ religious ” notices of preaching, prayer services, etc., and 
then very slowly announce the fair, concert, or entertain¬ 
ment for making money, meanwhile wondering why people 
charge the ministry with a mercenary spirit! 

Reading Hymns and Scripture in this rapid fashion 
belittles their important truths. Of course some portions 
of every statement consist of unimportant words or clauses 
which should be hurried over, which will make more evi¬ 
dent the contrast with the slower utterance of those that 
are supreme. 

Nothing is mechanically easier than to regulate the 
speed of speech and there should be no excuse after this 
natural meaning of Velocity has been understood. 

Reading and chanting Prayers and Scripture in concert 
develop a habit of hurried, undignified, and inappropriate 
quotation of them. 

Practice different speeds from the very slowest to the 
most rapid, with the sentences on page 307 until the slower 
speeds can be commanded at will, thus greatly adding to 
the importance of everything so uttered in a sermon. 
SOME SIGNIFICANT TONES. 

Each vocal action so far named may be further modified 
by the following Qualities of tone ancl the meaning qualified 
correspondingly. 

1st, The whispered tone means secrecy, apprehen¬ 
sion, dread, weakness, etc. Occasionally used it is 
extremely effective, but too often it is an habitual defect, 
and a cause of throat troubles. Practice: “ Take thy bill, 





3H 


PREACHING WITH POWER 


and sit down quickly, and write fifty.” “ Take heed what 
thou doest, for this man is a Roman.” “ Lord, is it I?” 

2d, The rough tone means hatred, it approaches 
the snarling growl of a snappish dog, and indicates just 
such a character. It is made in the back of the throat, not 
easily, but muscles all stiffen for a quarrel and squeeze the 
throat. Of course it is out of place in the pulpit excepting 
to interpret certain Scriptures as “ Beware of dogs, beware 
of the con-cision.” “ Get thee behind me Satan.” Psalm 
cxxxix 22, Prov. iv 14, Eph. v 11, etc. 

3d, The nasal tone means criticism, ridicule, sar¬ 
casm, etc. It is what is inaccurately termed “ speaking 
through the nose.” It also is out of place in the pulpit, 
excepting for occasional effect:—“ That which they build, 
if a fox go up, he shall even break down their stone wall.” 
Acts xxiii 3, Matt, iii 9, I Cor. iii 4, especially John ix 30. 

4th, The common tone means selfishness, indiffer¬ 
ence, conceit, superiority, caste, bigotry, etc., etc. It is 
the tone one uses when absent-minded, or absorbed in 
something else, and when talking to a book agent or any 
worthy but unwelcome visitor, etc. Practice the tone of 
superior indifference used by the priests who answered 
Judas “What is that to us? see thou to that.” After 
acquiring command of this “common” and meanest of 
tones resolve never to admit it to a sermon. Yet just this 
is what thousands suppose to be the much-admired “ Con¬ 
versational ” tone. It is alas! employed in conversation, 
but it expresses the extrome of impoliteness. 

5th, The conversational tone means friendship, 
sociability, interest, etc. It differs from the last in having 
a certain vivacity about it that shows respect to the person 
addressed, and interest in the subject. This is the tone 
for preaching, the others being used for variety and spe¬ 
cial effects. 

Its wonderful ease of production, and happiness of 
impression make it worth any cost to acquire: yet this can 



FOR SWEET IS TIIY VOICE 


3*5 


be done in a few weeks. Have some faithful friend criticise 
until real interest and vivacity come into the voice. “ The 
maid is not dead, but sleepeth.” “ Whatsoever he saith 
unto you, do it.” Romans vii, and especially John ix. 

6 th, The musical tone means beauty, kindness, love ? 
goodness, and everything physically or morally beautiful. 
It is somewhat difficult for men to acquire, especially without 
a teacher. The best results come from holding a chord on 
organ or piano and then talking, but not singing , easily, 
hundreds of times until ear, nerves, and voice gradually 
become tuned to a musical sweetness they had lost since 
childhood. “And he showed me a pure river, of water of 
life, clear as crystal, proceeding out of the throne of God 
and of the Lamb.” I John iii 1 , Luke xv 24 , Psalm ciii, Is* 
liii, Luke vii 6. 

7 th, The full tone means grandeur, etc. Being made 
by the full chest, full lungs, full throat, large air-passages— 
opposite of the Rough Tone—it represents big things, grand 
ideas, heroism, nobility, etc., etc. Is often called “Oro¬ 
tund,” which is usually interpreted to mean a big noise 
instead of a full quality. Yelling kills this quality, and 
belittles the thought. 

To make it correctly the feeling of grandeur, bigness, 
heroism, etc., must be keen, and the throat left to itself, 
which will then swell out like a bird’s and utter a pure, 
round, full, sweet, pervading volume of sound that impresses 
every hearer effectively. Practice on Rom. viii 38 - 39 , Psalm 
viii 4 , Mark xiii 1 , Psalm xix 1 . 



3 l6 


PREACHING WITH POWER 


CHAPTER XX. 

THE LANGUAGE OF GESTURE. 


Yf 7 j|ND(JUBTEDLY the original language of mankind 
was that of signs. Gestures form the only universal 
speech to-day, by means of which one may travel amongst 
all nations. 

Unfortunately the most evangelical preachers of the 
world are those who habitually restrain gesticulation, and 
stubbornly ignore this universal incerpreter. Latins and 
Orientals instinctively gesticulate. 

Few preachers can avoid making some motions which 
they suppose to be gestures, even while they may be 
declaiming against their necessity. It should be self-evident 
that such universal instincts must have meanings, and 
demand study like spoken language. One should expect to 
speak a foreign tongue from instinct as to employ gestures 
correctly untaught. 

THE THREE ZONES OF GESTURE. 

The most frequent gestures are those made by placing 
the hand in some position with reference to the body. 

1 st, Above the shoulder, in any direction, front, side 
or back, means spiritual ideas; it indicates first, whatever 
is actually higher, and then what is deemed higher, such as 
heroism, respect, etc, and ends with the heavens, angels, 
and God. 

2d, Level with the shoulder, in any direction, front, 
side, or back, means mental ideas, it indicates first, what is 
on an equality with us, which means our fellows with whom 
we talk in the calmness of ordinary conversation or dis- 




THE LANGUAGE OF GESTURE 


3 1 7 


cussion. 

3 d, Below the shoulder, in any direction, front, side, 
or back means physical ideas: it indicates first, whatever is 
really beneath us, and then what we regard as below our 
notice or under our control. Being nearest the earth it is 
earthy, material, carnal, sensual, brutish, and tends down 
through degradation towards the devils and hell. 

Why do preachers use this Low position so constantly, 
pounding their hands down as on an anvil, and making 
motions like a prize-fighter ? 

THE GRAMMAR OF GESTURE. 

In each Zone either hand, right or left, may be placed 
in three other locations. 

First person, “I am,” draws the hand in towards 
oneself: in the Spiritual Zone towards the Head, in the 
Mental Zone towards the Shoulder, in the Physical Zone 
towards Chest or, in extremes, the Abdomen. 

This means the speaker himself, as experiencing what¬ 
ever the Zone indicates. 

Second person, “Thou art,” extends the arm and 
hand, either right or left, straight in front of its shoulder, 
so that it both arms were extended, as in strong utterance, 
they would be level, and paralel. “Thou art the man.” 

Present tense is also front, and, since God is omni¬ 
present, all references to Him call for the Front and High 
positions. “The same, yesterday, and to-day, and forever.” 
“ Canaan’s fair and happy land, where my possessions lie.” 
[both hands.] 

Third person “He is,” extends the arm and hand, 
either right, or left, at an angle from the front. Any posi¬ 
tion that is not straight in front indicates persons not present 
who are spoken about. “And why beholdest thou the mote 
that is in thy brother’s eye.” [at an angle.] “ but consid- 
erest not the beam that is in thine own eye.” [front.] 

Imperfect tense also takes this angle position. 

Past tense extends the hand straight out at the side, 




PREACHING WITH POWER 


3 l8 


and in extreme cases turns the body around so as to bring 
the hand nearly back of where the speaker stands, “When 
I was a child,” etc. 

THE EMPHASIS OF GESTURE. 

Ideas of the greatest importance call for the front 
position in any Zone, like the Present Tense which is itself 
most important to everyone. “This is a faithful say¬ 
ing,” etc. 

Ideas that are ordinarily important take the angle 
positions in every Zone and decrease in emphasis as the 
arm gets nearer the side position. “ The love of money 
[angle] is the root of all evil.” [Side.] 

THE GEOGRAPHY OF GESTURE. 

The present locality, or whatever we should live in or 
inhabit, demand the front positions. “ Knock and it shall 
be opened unto you,” etc. “This is the way walk ye in it.” 

Distant localities, or whatever we should not live in or 
experience, demand the angle positions, the degree of dis¬ 
tance corresponding to the angle. “ Shall we continue in 
sin that Grace may abound?” 

Remote localities, or whatever should be far from us 
take the side positions. “ The wicked flee when no man 
pursueth.” 

THE ETHICS OF GESTURE. 

Good takes the right hand, while evil uses the left. 
“And he shall set the sheep on his right hand, but the 
goats on the left.” “Ye cannot serve God [right] and 
Mammon,” [left] etc. “ A certain man had two sons.” 
“ I have no pleasure [left] in the death of the wicked, but 
[right] that the wicked turn from his way and live,” etc. 

#*#*#***# 

Gestures are Emotional and should therefore be so 
thoroughly understood and mastered that they may be 



CONCLUSION 


3*9 


restrained during the logical portion of a discourse, and 
properly employed when emotions are liable to misrep¬ 
resentation. 

Truth demands not merely that what is preached be 
exemplified in the life, but that it also be consistently exem¬ 
plified in voice, attitude, manner, and gesture—the whole 
preacher enforcing the whole truth. As Dr. Hoppin puts it 
“The whole man—eye, arm, finger, and body, as well as 
voice becomes an instrument of God’s Spirit.” 

******** 

The Teachings of this Book should make it impossi¬ 
ble for preachers to remain longer ignorant of the natural 
elements of Pulpit Power, shivering, like the Apes in the 
fable, around an expiring fire because they do not know 
enough to pile on the fuel. 

* * * * ***** 

Finally, brethren, whatsoever things are true, whatso¬ 
ever THINGS ARE VENERABLE, WHATSOEVER THINGS ARE 
JUST, WHATSOEVER THINGS ARE PURE, WHATSOEVER 
THINGS ARE LOVELY, WHATSOEVER THINGS ARE 
OF GOOD REPORT : IF THERE BE ANY VIR¬ 
TUE, AND IF THERE BE ANY PRAISE, 

THINK ON THESE THINGS. 




THE SOLE PURPOSE OF THIS VOLUME IS 
TO HELP CHRISTIAN WORKERS. THE 
AUTHOR WILL BE THANKFUL FOR 
CRITICISMS OR SUGGESTIONS 
BASED UPON AN ACTUAL 
TRIAL OF WHAT HAS 
BEEN HEREIN RE¬ 
COMMENDED 








































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